For the rest of the day, the passengers spent time alone in their cabins, chatting in small groups about personal matters, taking pictures, helping with trimming the sails and steering Kalea, stretching, exercising or sunbathing on deck, and listening to international news on the shortwave radio.
At one point, Jack asked if he could use the snorkeling equipment and get towed behind Kalea to get a fish-eye view of any marine life and the assortment of odd inanimate, semi-buoyant objects that could be seen suspended in the water column close to the surface.
“Fine by me, so long as you don’t mind being trolled as shark bait.”
Sure enough, intrepid Jack spent the next several hours with mask, fins, and snorkel in the smooth water between Kalea’s twin wakes — no doubt a most enticing live lure for any large ocean predator.
Fortunately for Jack, there were no curious sharks along Kalea’s path that afternoon, though he did get bonked on the head when he wasn’t looking by a semi-submerged orange-ish plastic bucket with the letters ‘… om … epot’ on the side slowly drifting and bobbing its way across the vastness of the Pacific Ocean.
The conversation earlier in the day made me think of how we are emerging from a centuries-long human emancipation quest that has succeeded in producing the grand illusion of human supremacy over Nature rooted in a deep-seated worldview of dualism and dominion that goes back some 500 years.
Ironically, one of the civilizational game-changing products of this newfound intellectual freedom — the Scientific Method — is itself now starkly revealing how we have overstepped Nature’s boundaries. Nevertheless, our dominance mindset continues unabated.
But our growth-oriented capitalist market economy, indebted to a liberal justice model that champions the emancipation of individual agency, conveniently leaves out stewardship of the environment and the economy’s creation of damaging externalities. And so we are where we are today.
Clearly, liberty must be redefined in the context of a responsible and just human-Nature relationship. Individual agency and responsible self-direction must be guided by ecological awareness.
Self-directing ecological citizens who blend their hard-won freedom and agency with a deep sense of ecological trusteeship and responsibility — this is the democratic hope of the future.
Privatized economic selves who only concern themselves with who gets what and how much need to be reoriented to become larger minded deliberative democratic citizens who are attentive to the common good and to obligations of trusteeship for the health of the planet.
Our personal flourishing is, after all, inextricably linked to the flourishing of others and to the flourishing of the living Earth — our fragile lifeboat in the cosmos.
In this new century, liberty must be more clearly understood as relational liberty — freedom through interdependence.
Relational liberty internalizes the freedom and well-being of all (both human and non-human) into the freedom and well-being of each.
It means living life in one’s own way, but only after embedding that way of life in a tradition, a civic life of shared purpose, and rooting that life in a sense of ecological place and in a sensibility of care for Earth’s life support systems.
It rejects the exclusive privileging of individualistic values over communal ones. It re-elevates Nature far above its economic role as merely as source of ‘natural capital.’
It celebrates artistry, craftsmanship, and the beauty of natural forms.
It emphasizes participation, engagement, and creativity.
It recognizes a socially and naturally interconnected and interdependent world.
And it aspires to just and sustainable well-being for all.
American democracy was founded on the idea of maximizing individual liberty and rights as long as those rights do not interfere with the freedom and well-being of others.
But in today’s crowded, full-world reality, more and more of the actions of affluent individuals and societies do interfere with the freedom and well-being of others. And we have rightly expanded our definition of ‘others’ considerably since then.
Others used to mean that only other privileged white European men were deserving of these protections in America. Then women, African Americans, and other ‘minorities’ were gradually included. Now we are once again broadening that definition even wider to include other (future) generations and all other species on the planet.
Currently, while the laws in many countries consider corporations ‘artificial people’ with many rights protected under the law, they reduce the living, breathing natural world into rights-less ‘property,’ a mere possession of the privileged.
The logic of domination and exploitation is simple: corporations are people; Nature is property.
But if a corporation can have constitutional rights, why not an ecosystem? Certainly, if wild Nature had similar legal personhood constitutional rights, the capitalist system, as it functions today, would grind to a halt. And a severely degraded natural world would have a fighting chance to heal and regenerate.
In Colombia, the Supreme Court granted legal rights to the Amazon River. So going forward, any acts that harm the river can technically be prosecuted in much the same way that harms perpetrated against humans are prosecuted.
Ecuador’s 2008 constitution establishes the rights of nature itself ‘to exist, persist, maintain and regenerate its vital cycles’.
Two years later, Bolivia passed the Law of the Rights of Mother Earth, recognizing that ‘Mother Earth is the dynamic living system formed by the indivisible community of all life systems and living beings who are interrelated, interdependent and complementary, which share a common destiny’.
Clearly, much has changed in the world since the idea of individual liberty took hold in America. Perhaps it is time for an upgrade to the noble idea?
Relational liberty — freedom through interdependence — recognizes, respects, and values all of the living world — present and future. Liberty 2.0.