Our memory of philosphy is that all the really hard work comes at the beginning, with the definition of terms. Only once it is clear that we are using words to describe things both accurately and precisely is it possible to then go on to use words to walk through a discussion of those things. Admittedly, some here have a deeper understanding of the subject than that but even so we really are sure that definitions are vital to the subject.
We are therefore surprised to see this from a philosopher:
Common to both approaches is a wrongheaded presumption that we can carry on growing while managing to hold off the floods and fires of growth-driven capitalism. Both also take it for granted that the consumerist lifestyle is essential to the wellbeing of rich societies and the ideal to which less developed economies should aspire.
It is true that measures to alleviate poverty will be an integral part of any national or international green transition. And some economic growth will be required in areas such as renewable energy, housing, care and education. But overall growth is not, as many of its advocates seem to presuppose, essential to any effective economy.
Nothing much wrong with that. Growth isn’t essential, it’s merely something humans desire. Of course we don’t want growth that then consumes us - sustainable growth is indeed a desire. And so on - we might not agree with what’s said there but it’s all defensible. This isn’t:
Conversely, there is much to recommend a slower-paced, less work-centred and more community-oriented way of living. A work culture less dominated by profit-driven ideas of efficiency would free time for other activities.
The first sentence, sure, why not? None of us do work every hour God gave therefore we all agree, to greater or lesser extent, with the idea. How much we agree, 70 hours a week or 10 is something probably best left to the individual - as long as they’re willing to accept the corollary, the living standard, rich though it is in other compensations, that will accompany the associated income.
The second sentence is simply nonsense. Profit is the value added in an activity. Inputs are this, outputs that, profit is the difference between them. The greater the efficiency with which we do things then yes, the greater the profit. But then that means that the greater the efficiency the more value we gain from any specific amount of effort or resource use. Which means, for any specific amount of value to be enjoyed by us all collectively, greater efficiency means more time for other activities.
Start this simply, we’re growing wheat for the daily bread. If we sow by hand, plough with a stick, scythe the stalks and hand sort the chaff then there’s an enormous amount of human effort in a slice. Effort that cannot be used for other activities at risk of not gaining our necessary 2k calories a day.
So, now we do this more efficiently. We spend less time on the bread, we have more time for everything else. As we’ve noted before it’s the invention of the tractor which allows civilisation - the NHS, ballet, libraries, schools, would not exist if 90% of all human labour had to be in fields.
Efficiency in the use of human time is exactly what allows all those other things which lead to a greater richness of human existence. Profit-driven efficiency is not what prevents us from having that richer and less grubbing life, it’s exactly the thing which allows it.
As we say, philosophy really does start with the definitions of terms. Profit, efficiency, these are desirable things. Clearly so, for without them we’d not have the societal surplus to enable the existence of philosophers emerita.