Link to an article by Iishana Artra:
Link to an article by Geoffrey Dutton:
Curiously absent from this otherwise excellent discussion of the present-day facts about recycling practices in the USA is why municipalities are expected to submit to a “market” rather than intervening directly in it or circumventing/modifying it (as governments often do). Why shouldn’t municipalities create their own recycling entities and manufacturing facilities to bypass markets, or engage in more far-reaching bans (like banning all materials that are not provably and practically recyclable)? The article simply tacitly accepts that municipal governments should look to private businesses and markets in significant ways, or simply treat private profitability as the uncrossable horizon of municipal politics, as if this is self-evident, which is precisely the goal of all political propaganda—“to annihilate an unnoticed possibility of the situation“.
Link to an article by Jonathan Latham:
Bonus link: “They Aren’t All Safe”
Link to an article by Lance Olsen:
Bonus links: “Will A Green New Deal Save the Climate, or Save Capitalism?” and “A Class Struggle Strategy for A Green New Deal” and “The Green New Deal, Capitalism and the State” and “A Green New Deal for Agriculture” and “This Historical Moment Demands Transformation of Our Institutions. The Green New Deal Won’t Do That.” (the Stan Cox quote is willfully obtuse — R. Buckminster Fuller? — but otherwise the article is good) and “How Green is the ‘Green New Deal’?” and “Modern Money Green Economics for a New Era” and “Communism, Fascism and Green Shaming” and “Politics, Democracy and Environmental Rebellion” (“Calls for a stripped down Green New Deal, one that forgoes a robust Job Guarantee, is a ploy to engineer a capital strike where millions of workers will be tossed out of their jobs to ‘prove’ that the economy requires environmental destruction and militarism.”) and “Planning the Green Tech Revolution” and The State and Revolution
Link to an article by John Steppling:
Much of what Steppling discusses with regard to what he calls “green shaming” is explained succinctly here:
“The rise of the affect(s) and the sanctimony around affective intuition are very much related to some signifiers being out of our reach, and this often involves a gross ideological mystification. Valorization of affectivity and feelings appears at the precise point when some problem — injustice, say — would demand a more radical systemic revision as to its causes and perpetuation. This would also involve naming — not only some people but also social and economic inequalities that we long stopped naming and questioning.
“Social valorization of affects basically means that we pay the plaintiff with her own money: oh, but your feelings are so precious, you are so precious! The more you feel, the more precious you are. This is a typical neoliberal maneuver, which transforms even our traumatic experiences into possible social capital. If we can capitalize on our affects, we will limit out protests to declarations of these affects — say, declarations of suffering — rather than becoming active agents of social change. I’m of course not saying that suffering shouldn’t be expressed and talked about, but that this should not ‘freeze’ the subject into the figure of the victim. The revolt should be precisely about refusing to be a victim, rejecting the position of the victim on all possible levels.
“this bind derives precisely from the subjective gain or gratification that this positioning offers. (Moral) outrage is a particularly unproductive affect, yet it is one that offers considerable libidinal satisfaction. By ‘unproductive’ I mean this: it gives us the satisfaction of feeling morally superior, the feeling that we are in the right and others are in the wrong. Now for this to work, things must not really change. We are much less interested in changing things than in proving, again and again, that we are in the right, or on the right side, the side of the good. Hegel invented a great name for this position: the ‘beautiful soul.’ A ‘beautiful soul’ sees evil and baseness all around it but fails to see to what extent it participates in the perpetuation of that same order of things. The point of course is not that the world isn’t really evil, the point is that we are part of this evil world.”
See also Beautiful Soul Quote
Link to an article by Rob Urie:
Link to an article by Ted MacDonald:
Link to an article by Alyssa Battistoni:
Link to an article by James Plested: