Products of an Order-friendly Universe

David P. Turner  /  August 4, 2022

Given the vast amount of order in the universe, can humans reasonably hope to add a new increment of order in the form of a sustainable, high-technology, global civilization?

On the plus side, the universe is said to be order-friendly.  Complexity is a rough measure of order, and we can observe that from its Big Bang origin to the present, the universe displays a gradual build-up of complexity.  Systems theorist Stuart Kaufmann says that we are “at home in the universe” and he emphasized the widespread occurrence of self-organization (Figure 1).  From atoms to molecules, to living cells, to multicellular organisms, to societies, to nation states – why not onward to a sustainable planetary civilization?

chemical dissapative structure

Figure 1.  The Belousov-Zhabotinsky Reaction.  This mixture of chemicals generates geometric forms (order) that oscillate until chemical equilibrium is reached.

Whether the universe is order-friendly or not is of course not strictly a scientific question, but scientists do aspire to explain the origins and elaboration of order.  Broadly speaking, they refer to the process of cosmic evolution with its components of physical evolution, biological evolution, and cultural evolution.  Cosmic evolution is a unifying scientific narrative now studied by the discipline of Big History; it covers the temporal sequence from Big Bang to the present, emphasizing the role of energy transformations in the buildup of complexity. 

Physical evolution of the universe consists of the emergence of a series of physical/chemical processes powered by gravity.  Formation of the higher atomic weight elements by way of fusion reactions in successive generations of stars is a particularly important aspect of physical evolution because it sets the stage for the inorganic and organic chemistry necessary for a new form of order life.

Biological evolution on Earth began with single-celled organisms, and by way of genetic variation and natural selection, led to the vast array of microbes and multi-cellular organisms now extant.  Each creature is understood as a “dissipative structure”, which must consume energy of some kind to maintain itself and reproduce.  Biological evolution produced increments of order – such as multicellularity – because each step allows for new capabilities and specializations that help the associated organisms prevail in competition for resources. 

Scientists are just beginning to understand how biological evolution favors cooperation among different types of organisms at higher levels of organizationEcosystems, which are characterized by energy flows and nutrient cycling, depend on feedback relationships among different types of organism (e.g. producers, consumers, decomposers).  The biosphere (i.e. the sum of all organisms) is itself a dissipative structure fueled by solar energy.  Biosphere metabolism participates in the regulation of Earth’s climate (e.g. by its influence of the concentration of greenhouse gases in the atmosphere), thus making the planet as a whole an elaborate system, now studied by the discipline of Earth System Science.

Cultural evolution introduces the possibility of order in the form of human societies and their associated artifacts.  It depends on the capacity for language and social learning, and helps account for the tremendous success of Homo sapiens on this planet.  As with variation and selection of genes in biological evolution, there must be variation and selection of memes in the course of cultural evolution.  In the process of cultural evolution, we share information, participate in the creation of new information, and establish the reservoirs of information maintained by our societies.

The inventiveness of the human species has recently produced a new component of the Earth system – the technosphere.  This summation of all human artifacts and associated processes rises to the level of a sphere in the Earth system because it has become the equivalent of a geologic force, e.g. powerful enough to drive global climate change. 

Unfortunately, the technosphere is rather unconstrained, and in a sense its growth is consuming the biosphere upon which it depends (e.g. tropical rain forest destruction).  Technosphere order (or capital) is increasing at the expense of biosphere order.  The solution requires better integration within the technosphere, and between the technosphere and the other components of the Earth system – essentially a more ordered Earth system.

How might the technosphere mature into something more sustainable?  One model for the addition of order to a system is termed a metasystem transition.  I have discussed this concept elsewhere, but briefly, it refers to the aggregation of what were autonomous systems into a greater whole, e.g. the evolution of single-celled organisms into multicellular organisms, or the historical joining of multiple nations to form the European Union. 

In the case of a global civilization, the needed metasystem transition would constitute cooperation among nation states and civil society organizations to reform or build new institutions of global governance, specifically in the areas of environment, trade, and geopolitics.  Historically, the drivers of ever larger human associations have included 1) the advantages of large alliances in war, and 2) a sense of community associated with sharing a religious belief system.  But perhaps in the future we might look towards planetary citizenship.  Clear benefits to global cooperation would accrue in the form of a capacity to manage global scale threats like climate change. 

Conclusion

Living in an order-friendly universe allows us to imagine the possibility of global sustainability.  However, the next increment of order-building on this planet will require humans and humanity to take on a new level of responsibility.

Biological evolution gave us the capacity for consciousness and now we must use guided cultural evolution to devise and implement a pathway to global sustainability.  Besides self-preservation, the motivation to do so has a moral dimension in terms of 1) minimizing the suffering of relatively poor people who have had little to do with causing global environmental change but are disproportionately vulnerable to it, 2) insuring future generations do not suffer catastrophically because of a deteriorating global environment caused by previous generations, and 3) an aesthetic appreciation or love (biophilia) for the beauty of nature and natural processes.

Our brains, with their capacity for abstract thought, are the product of biological evolution.  They were “designed” to help a bipedal species of hunter-gatherers survive in a demanding biophysical and social environment.  Hence, they don’t necessarily equip us to understand how and why the universe is order-friendly.  But we can see the pattern of increasing complexity in the history of the universe, and aspire to move it forward one more step – to the level of a planetary civilization.

Planetary Citizenship

David P. Turner / March 7, 2021

The developmental task of building a personal identity is becoming ever more complicated.  While some aspects of identity come with birth, others are adopted over the course of maturation.  Increasingly, each person has multiple identities that are managed in a complex psychological juggling act.

Citizenship − generally defined in terms of loyalty to the society within a specified area − is a key component of personal identity.  National citizenship most readily comes to mind, but the term is also used at other levels of organization.  Members of a tribe, residents concerned about watershed protection, and neighbors attending to local quality of life all qualify as citizens.

The concept of citizenship at the planetary scale is rather new, in part because our global governance infrastructure (environmental, geopolitical, and economic) is rudimentary.  However, if there is to be a purposeful (teleological) attempt to mitigate and adapt to global environmental change, we residents of Earth must become planetary citizens.

The impetus to identify as a planetary citizen typically comes from growing awareness of planetary scale environmental threats to human welfare.  The result is a commitment to rein in the human enterprise (the technosphere) and work towards global sustainability

Earth system scientists generally reject the Gaian notion that the planet is in some way self-regulating or purposeful.  But if humanity indeed manages to join together and intentionally reverse the trend of rising greenhouse gas concentrations and mass extinction, the Earth system as a whole (Gaia 2.0) would in a sense gain purpose.

Embrace of planetary citizenship is a pushback against unbridled individualism.  In the widely held neoliberal belief system, individuals are viewed most fundamentally as autonomous consumers who live in a biophysical environment that is a limitless source of materials and energy as well as a limitless sink for wastes.  In fact, the human impact on the global environment is a summation of the resource demands from the 7.8 billion people who now inhabit the planet.  The cumulative impact of humanity has clearly begun to induce changes in the Earth system that endanger both developing and developed nations. 

Rights and Responsibilities

Planetary citizens have rights, in principle.  As noted though, the global governance forums for establishing those rights are weak.  In the realm of environmental quality, a planetary citizen certainly should have a right to an unpolluted environment. 

Correspondingly, a planetary citizen’s responsibilities include understanding their own resource use footprint, and endeavoring to control it (e.g., having fewer children).  Understanding the environmental impacts of their society and advocating in support of conservation-oriented governmental policies and actions (e.g., by voting) is also essential.

Because global change is happening so quickly and persistently, a commitment to lifelong learning about local and global environmental change is a foundation of planetary citizenship.

Identifying with any collective evokes a tension between personal autonomy and obligations to the greater good.  Thus, the addition of planetary citizenship to personal identity creates psychological demands.  Mental health requires that those new demands (e.g., pressure for less consumerism and more altruism) be calibrated to individual circumstances and to the state of the world.

Collective Intelligence

Possibilities for the emergence of collective intelligence and agency among planetary citizens at various scales have grown rapidly as the Internet has evolved.  Besides the general sense of a global brain emerging from the mass of online communication, various online groups now specifically address global environmental change issues, e.g. the MIT Center for Collective Intelligence sponsors a crowdsourced web site aimed at finding solutions to climate change.  

Civil society organizations like 350.org, Millennium Alliance for Humanity and the Biosphere, and Wikipedia are testaments to the power of collective intelligence among planetary citizens.  Participation of planetary citizens in self-organized groups of activists creates a sense of agency, which can be hard to find when a person confronts the enormity of global environmental change on their own.  What is glaringly missing is a planetary forum for global environmental governance, something like the proposed World Environment Organization.

Global Citizenship

It is worth making a distinction between planetary citizenship and global citizenship.  Both concepts are relevant to building global sustainability, with planetary citizenship more focused on the biophysical environment and global citizenship more concerned with human relationships. The global perspective is fundamentally political.

Global Citizenship is often discussed in the context of Global Citizenship Education (GCE).  GEC theory commonly calls for “recognizing the interconnectedness of life, respecting cultural diversity and human rights, advocating global social justice, empathizing with suffering people around the world, seeing the world as others see it and feeling a sense of moral responsibility for planet Earth”.

Traditional GCE theory may be oriented around experiential learning by way of immersive experiences in other cultures, often including volunteer work.  However, persistent concerns that the relationship of visitor to host replicates the colonial model of dominance have led to more critically oriented versions of GCE theory.  Here, the emphasis is on examining injustices and power differentials among social groups and evaluating effective means to foster greater equity. 

The thrust of the global citizenship concept tends towards differentiating the parts of humanity and fulfilling the obligation to address injustices of all kinds; the thrust of planetary citizenship is on humanity as a collective entity playing a role in Earth system dynamics.  A comprehensive approach to teaching global citizenship would emphasize both  aspects and even transcend them.

Pedagogy

Since identity as a planetary citizen is a choice, the question of how education can be designed to foster that choice is significant.

The idealized outcome of education for planetary citizenship is a human being who understands the impacts of the technosphere on the Earth system and has a willingness to engage in building global sustainability (Go Greta Thunberg!).  These individuals would share a sense of all humans having a common destiny.

Two disciplines are particularly relevant. 

The field of Big History covers the history of the universe leading to the current Earth system.  It juxtaposes cosmic evolution, biological evolution, and cultural evolution to give perspective on how humanity has become aware of itself and come to endanger itself.  A recently developed free online course in Big History aimed at middle school and high school students nicely introduces the subject.  My own text, The Green Marble, and my blog posts such as A Positive Narrative for the Anthropocene, examine Big History at a level suitable for undergraduate and graduate students.

The field of environmental sociology is likewise important.  It explores interactions of social systems with ecosystems at multiple spatial scales.  The concept of a socioecological system, composed of a specific ecosystem and all the relevant stakeholders, is a core object of study.  Nobel prize winning economist Elinor Ostrom helped elucidate the optimal structural and functional properties of socioecological systems at various scales.

Conclusion

Identifying as a planetary citizen means seeking to understand humanity’s environmental predicament and trying to do something about it.  An important benefit from this commitment is the acquisition of a sense of agency regarding global environmental change.  The aggregate effect of planetary citizenship across multiple levels of organization (individual, civil society, nation, global) will be purposeful change at the planetary scale.