Recently I was asked by a reader and colleague to comment on a letter written by Dr. Don Beck, “Looking Beyond the Midterm Elections In Quest for Humanity’s Master Code.”

Months back I made reference to an article that was written by my friend and colleague Don Edward Beck and I finally…

Posted by Mike R. Jay on Saturday, June 20, 2020

It was written in 2018, and now, halfway through 2020, it holds a certain prescience worth commenting on and responding to at some length.

Dr. Beck refers to the critical importance of the younger generations to take hold of the structures of a society—superseding previously given left/right distinctions—and moving the United States towards some superordinate goal.

“The definition of a super-ordinate goal is one that both sides to a conflict desire to achieve but cannot do so on their own and must enroll the help of the other. It is working together to avert disastrous outcomes that neither side desires.

… The solution to our predicament does not lie in whom we elect in the upcoming midterms. It has more to do with a political system that needs to be informed by a new superordinate goal that speaks to the future.”

Don Beck, “Looking Beyond the Midterm Elections In Quest for Humanity’s Master Code”

Perhaps Latour’s “Gaia regime” (which I referred to in my livestream below) is just such a goal. But first, something that Dr. Beck refers to implicitly I believe needs to be highlighted explicitly: today’s polarization doesn’t end with the traditional Left/Right, there is also an unprecedented generational bifurcation.

The recent US presidential primary reflects this stark divide (see here or here for recent discussions). It’s a fairly cogent argument to make that the superordinate goal of the next generation is already present. From economic populism (and more importantly, economic progressivism) to universal healthcare, to the Black Lives Matter movement, to MMT (Modern Monetary Theory) and The Green New Deal. For an increasing number of citizens, growing up through the post-9/11 era, now two Great Recessions, and the COVID-19 pandemic—still barreling towards a climate disaster—many of these ideas are not perceived as radical. They’re the new center.

There are a lot of new ideas on the table and a growing majority of disenfranchised people—young and old.

Problem is, institutional pathways for this emergent populism have been resisted from nearly every angle but the neoliberal—the capacity of our legislative process has ossified and frozen, unable to adapt or respond quickly enough to a cascade of broken systems. Dr. Cornel West has spoken to this “reckoning” eloquently in the context of the Black Lives Matter protests and riots:

“I say this in all honesty and deep sadness… I think we are witnessing America as a failed social experiment… this perfect storm of all of these multiple failures, at these different levels of the American empire… it looks as if the system cannot reform itself,” Dr. West states.

Similarly Maggie Astor, in the above-linked NYT article, speaks to millennial frustration: “just when millennial and Gen Z voters have the most power to choose their leaders, many feel no one is speaking to them.” Voter disenfranchisement, in other words, and rampant voter suppression.

Dr. Beck wrote to this effect in his letter, “the voices of our politically ambitious youth are muffled. The minute they declare their desire to change the system, they’re thrown into the dark rigid confines of the two political parties.”

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Posted by Jeremy Johnson on Thursday, June 25, 2020

What can the New Left, let alone an integral left do in the face of this totalizing resistance to enact much needed revolutionary—
evolutionary—transformation?

A New Middle

As Latour suggests in Down to Earth, our civilization’s core “telos”—the globalization project—animated by the engine of late capitalism, and on which the traditional Global/Local or Left/Right oscillation has been traditionally situated, is over.

Stated another way: modernity’s one-sided fixation on the ultimate perspectival ideal, the “Globe”, where neoliberal growth may continue on unabated in endlessly sublimated new markets, is incompatible with the planet Earth, the “Terrestrial.” As an abstraction, a u-topia (non-place), the Globe has never been real. A mere hungry ghost, but one that threatens to devour the world.

That’s the bad news. The perspectival world is closing down. The good news? The aperspectival turn is here, and there’s still plenty an integral left, or really any integralist (which, I argue, is still self-evidently aligned with the New Left’s transformational praxis) can be doing. Rather than assuming our location as mediators between the Left and the Right polarities on this exhausted trajectory of globalization, we find ourselves as midwives and mediators in a more profound context. We are on a new fulcrum, between the culture that has long outlived itself (neoliberal capitalism/globalization) and a nascent planetary culture that still needs to be born (a post-capitalist and commons-centric society/planetization).

Globalization must be superseded by planetization, as I understand the term.

The middle is still necessary, and so is mediation, but it has a different locus. A different fulcrum. It is a sidereal turn, a surrender from abstraction to embodiment. A move that takes us “Down to Earth,” towards the relational dynamics of the whole, is the very definition of Gebser’s aperspectival world. This world isn’t really new—it has always been here, an originary state:

With the onset of the pandemic, observers have noted a host of spontaneous resurgences of commoning – from neighbourhood networks volunteering to do shopping for the elderly to tailors shifting production to face masks and giving them away to the community for free. As Bollier observes, these behaviours are more than momentaneous bouts of altruisms. They rather represent the care for community, which is a spontaneous driver in human behaviour.

Andreas Weber, Nourishing Community in Pandemic Times

The “meta-crisis” keeps showing us that we need to help each other transition to an ecocentric and regenerative culture with mutual aid as a principle at its core—and help humans societies transition from collapse to emergence. And what are our alternatives? This is the reality we grip with now. Paraphrasing Gebser, either we outlive this crisis our it outlives us.

We are only now recognizing that the stakes are existential, and the “superordinate” goal, not only of the youth in the United States but truly for our species, is being awakened to. (See this interesting clip of Gail Bradbrook, co-founder of Extinction Rebellion, referencing Dr. Beck’s Spiral Dynamics)

In this context, Capitalist Realism yields to a kind of Gaian Realism—one that the COVID-19 pandemic is a reminder of. This is our new ground.

The “Integral” Superordinate Goal

For the new generations it is clear we already have a superordinate goal, despite there being plenty of obstacles and resistance to it—the call for a transformed polis and regenerative cultures more integral to the complex dynamics of the biosphere.

This is just the first of the pedagogical catastrophes that will force the necessary transformations to a new stable system that lives within the confines of nature and realizes its interdependence with all other life forms. It will need to escape the historical cycle of pulsation between extractive regimes leading to ecological crisis, and the regenerative responses that human societies have always brought. Instead, we will need to move to a steady-state economic and social regime that can last many centuries and millennia.

Michel Bauwens, Corona and the Commons

An integral culture is the realization of an integral consciousness, in that it has overcome its own one-sided fixation of perspectivalism. That takes both inner and outer work—that is our Great Work, so to speak. The work that speaks in the voice of the future. This voice speaks of a turn from abstract, industrial growth models of production and capital to a commons-centric, polymorphic economy in mutual transformation with the rest of the living planet. A “poetics of the Anthropocene.” A sympoiesis (Haraway), the “making with” of nature and culture. Such distinctions are overcome in this voice from tomorrow. This voice is your own.

For the integralist, this is our superordinate goal.

We’re moving a sidereal way, a Gebserian mutation—leap!—into a new orientation.