Post-scarcity economy

Post-scarcity is a theoretical economy in which most goods can be produced in great abundance with minimal human labor needed, so that they become available to all very cheaply or even freely.[1][2] Post-scarcity is not generally taken to mean that scarcity has been eliminated for all consumer goods and services, instead it is often taken to mean that all people can easily have their basic survival needs met along with some significant proportion of their desires for goods and services,[3] with writers on the topic often emphasizing that certain commodities are likely to remain scarce in a post-scarcity society.[4][5][6][7]

The post-scarcity model

Speculative technology

Today, futurists who speak of "post-scarcity" suggest economies based on advances in automated manufacturing technologies,[4] often including the idea of self-replicating machines, the adoption of division of labour[8] which in theory could produce nearly all goods in abundance, given adequate raw materials and energy. More speculative forms of nanotechnology (such as molecular assemblers or nanofactories, which do not currently exist) raise the possibility of devices that can automatically manufacture any specified goods given the correct instructions and the necessary raw materials and energy,[9] and so many nanotechnology enthusiasts have suggested it will usher in a post-scarcity world.[10][11] In the more near-term future, the increasing automation of physical labor using robots is often discussed as means of creating a post-scarcity economy.[12][13] Increasingly versatile forms of rapid prototyping machines, and a hypothetical self-replicating version of such a machine known as a RepRap, have also been predicted to help create the abundance of goods needed for a post-scarcity economy.[14] Advocates of self-replicating machines such as Adrian Bowyer, the creator of the RepRap project, argue that once a self-replicating machine is designed, then since anyone who owns one can make more copies to sell (and would also be free to ask for a lower price than other sellers), market competition will naturally drive the cost of such machines down to the bare minimum needed to make a profit,[15][16] in this case just above the cost of the physical materials and energy that must be fed into the machine as input, and the same should go for any other goods that the machine can build.

Even with fully automated production, limitations on the number of goods produced would arise from the availability of raw materials and energy, as well as ecological damage associated with manufacturing technologies.[4] Advocates of technological abundance often argue for more extensive use of renewable energy and greater recycling in order to prevent future drops in availability of energy and raw materials, and reduce ecological damage.[4] Solar energy in particular is often emphasized, as the cost of solar panels continues to drop [4] (and could drop far more with automated production by self-replicating machines), and advocates point out the total solar power striking the Earth's surface annually exceeds our civilization's current annual power usage by a factor of thousands.[17][18] Advocates also sometimes argue that the energy and raw materials available could be greatly expanded if we looked to resources beyond the Earth. For example, asteroid mining is sometimes discussed as a way of greatly reducing scarcity for many useful metals such as Nickel.[19] While early asteroid mining might involve manned missions, advocates hope that eventually humanity could have automated mining done by self-replicating machines.[19][20] If this were done, then the only capital expenditure would be a single self-replicating unit (whether robotic or nanotechnological), after which the number of units could replicate at no further cost, limited only by the available raw materials needed to build more.[20]

Digital abundance

Richard Stallman, the founder of the GNU project, has cited the eventual creation of a post-scarcity society as one of his motivations:[21]

In the long run, making programs free is a step toward the post-scarcity world, where nobody will have to work very hard just to make a living. People will be free to devote themselves to activities that are fun, such as programming, after spending the necessary ten hours a week on required tasks such as legislation, family counseling, robot repair and asteroid prospecting. There will be no need to be able to make a living from programming.

Marxism

Karl Marx, in a section of his Grundrisse that came to be known as the "Fragment on Machines",[22][23] argued that the transition to a post-capitalist society combined with advances in automation would allow for significant reductions in labor needed to produce necessary goods, eventually reaching a point where all people would have significant amounts of leisure time to pursue science, the arts, and creative activities; a state some commentators later labeled as "post-scarcity".[24] Marx argued that capitalism - the dynamic of economic growth based on capital accumulation - depends on exploiting the surplus labor of workers, but a post-capitalist society would allow for:

The free development of individualities, and hence not the reduction of necessary labour time so as to posit surplus labour, but rather the general reduction of the necessary labour of society to a minimum, which then corresponds to the artistic, scientific etc. development of the individuals in the time set free, and with the means created, for all of them.[25]

Marx's concept of a post-capitalist communist society involves the free distribution of goods made possible by the abundance provided by automation.[26] The fully developed communist economic system is postulated to develop from a preceding socialist system. Marx held the view that socialism—a system based on social ownership of the means of production—would enable progress toward the development of fully developed communism by further advancing productive technology. Under socialism, with its increasing levels of automation, an increasing proportion of goods would be distributed freely.[27]

Marx did not believe in the elimination of most physical labor through technological advancements alone in a capitalist society, because he believed capitalism contained within it certain tendencies which countered increasing automation and prevented it from developing beyond a limited point, so that manual industrial labor could not be eliminated until the overthrow of capitalism.[28] Some commentators on Marx have argued that at the time he wrote the Grundrisse, he thought that the collapse of capitalism due to advancing automation was inevitable despite these counter-tendencies, but that by the time of his major work Capital: Critique of Political Economy he had abandoned this view, and came to believe that capitalism could continually renew itself unless overthrown.[29][30][31]

Social anarchism

Advancement through technology towards a condition of post-scarcity has formed a large part of the social anarchist tradition. Carlo Cafiero claimed that libertarian communism would enable humanity to transcend the traditional communist principle "from each according to ability, to each according to their needs" with "from each and to each according to their will".

Peter Kropotkin wrote Fields, Factories, and Workshops, using empirical data from the technological capacity of the time to make the case for a decentralised and moneyless economy of abundance—which integrated city and country—allowing for a high standard of living with only a minimum of labour from each individual between the ages of 20 and 40.

Post-scarcity became a central concern of anarchism in the 1960s with the publication of Post-Scarcity Anarchism by Murray Bookchin and the formation of social ecology as a critical theory of human society and the natural world. Social ecology claims that capitalism and the state system have surpassed the point where they can serve a progressive role in the creation of useful technologies and can now only continue to function through the creation and maintenance of artificial scarcity.

Criticism

The term post scarcity only has meaning in comparison to developed economies. An economy that has a large contingent of people living at subsistence needs to become post subsistence first. Even developed economies might strive to become post poverty before talking about post scarcity. Talking about post scarcity is talking about being "done" with development for those at the bottom. From this lens talking about post scarcity is being blind to the parts of human civilization struggling to become post dysentery. Some would argue that the overwhelming predominance of water projects in the developing world supports this.

Fiction

Science fiction

See also

Books

References

  1. ↑ Sadler, Philip (2010), Sustainable Growth in a Post-Scarcity World: Consumption, Demand, and the Poverty Penalty, Surrey, England: Gower Applied Business Research, p. 7, ISBN 978-0-566-09158-2
  2. ↑ Robert Chernomas. (1984). "Keynes on Post-Scarcity Society." In: Journal of Economic Issues, 18(4).
  3. ↑ Burnham, Karen (22 June 2015), Space: A Playground for Postcapitalist Posthumans, Strange Horizons, archived from the original on 2015-11-14, By post-scarcity economics, we're generally talking about a system where all the resources necessary to fulfill the basic needs (and a good chunk of the desires) of the population are available.
  4. 1 2 3 4 5 Frase, Peter (Winter 2012), Four Futures (5), Jacobin, archived from the original on 2015-11-13
  5. ↑ Sadler, Philip (2010), Sustainable Growth in a Post-Scarcity World: Consumption, Demand, and the Poverty Penalty, Surrey, England: Gower Applied Business Research, p. 57, ISBN 978-0-566-09158-2
  6. ↑ Das, Abhimanyu; Anders, Charlie Jane (30 September 2014), Post-Scarcity Societies (That Still Have Scarcity), io9, archived from the original on 2015-11-14
  7. ↑ Engines of Creation (full text online, see also Engines of Creation) - Drexler, Eric K., Anchor Books, 1986. See the first paragraph of the section "The Positive-Sum Society" in Chapter 6.
  8. ↑ Peters, Michael A.; Marginson, Simon; Murphy, Peter (2009), Creativity and the Global Knowledge Economy, New York: Peter Lang Publishing, Inc., p. 11, ISBN 978-1-4331-0425-1
  9. ↑ Engines of Creation (full text online, see also Engines of Creation) - Drexler, Eric K., Anchor Books, 1986
  10. ↑ Sparrow, Rob (2007), "Negotiating the nanodivides", in Hodge, Graeme A.; Bowman, Diana; Ludlow, Karinne, New Global Frontiers in Regulation: The Age of Nanotechnology, Cheltenham, England: Edward Elgar Publishing Limited, p. 98, ISBN 978-1-84720-518-6
  11. ↑ Barfield, Thomas (2 September 2010), Get ready for a world of nanotechnology, Guardian US, archived from the original on 2015-11-11
  12. ↑ Wohlsen, Marcus (8 August 2014), "When Robots Take All the Work, What'll Be Left for Us to Do?", Wired, archived from the original on 2015-11-10
  13. ↑ Merchant, Brian (18 March 2015), Fully automated luxury communism, Guardian US, archived from the original on 2015-11-10
  14. ↑ Peters, Michael A.; Marginson, Simon; Murphy, Peter (2009), Creativity and the Global Knowledge Economy, New York: Peter Lang Publishing, Inc., pp. 75–76, ISBN 978-1-4331-0425-1
  15. ↑ Gordon, Stephen; Bowyer, Adrian (22 April 2005). "An Interview With Dr. Adrian Bowyer". Archived from the original on 11 November 2015. Retrieved 11 November 2015.
  16. ↑ Biever, Celeste (18 March 2005), 3D printer to churn out copies of itself, New Scientist, archived from the original on 2015-11-11
  17. ↑ Diamandis, Peter H. (2012), Abundance: The Future is Better Than You Think, New York, New York: Free Press, p. 6, ISBN 978-1-4516-1421-3
  18. ↑ Engines of Creation (full text online, see also Engines of Creation) - Drexler, Eric K., Anchor Books, 1986. See the section "The Limits to Resources" in Chapter 10.
  19. 1 2 Thomson, Iain (24 January 2013), Asteroid mining and a post-scarcity economy, The Register, archived from the original on 2015-11-16
  20. 1 2 Engines of Creation (full text online, see also Engines of Creation) - Drexler, Eric K., Anchor Books, 1986. See the section "Abundance" in Chapter 6.
  21. ↑ GNU Manifesto (full text online, see also GNU Manifesto) - Stallman, Richard; Dr. Dobb's Journal, March 1985
  22. ↑ Barbour, Charles (2012). The Marx Machine: Politics, Polemics, Ideology. Lexington Books. p. 118. ISBN 978-0-7391-1046-1.
  23. ↑ The section known as the "Fragment on Machines" can be read online here.
  24. ↑ Jessop and Wheatley, Bob and Russell (1999). Karl Marx's Social and Political Thought, Volume 8. Routledge. p. 9. ISBN 0-415-19330-3. Marx in the Grundrisse speaks of a time when systematic automation will be developed to the point where direct human labor power will be a source of wealth. The preconditions will be created by capitalism itself. It will be an age of true mastery of nature, a post-scarcity age, when men can turn from alienating and dehumanizing labor to the free use of leisure in the pursuit of the sciences and arts.
  25. ↑ Marx, Karl (1973). Grundrisse: Foundations of the Critique of Political Economy (Rough Draft). Translated by Nicolaus, Martin. Penguin Books. p. 706. ISBN 0-14-044575-7.
  26. ↑ Wood, John Cunningham (1996). Karl Marx’s Economics: Critical Assessments I. Routledge. pp. 248–249. ISBN 978-0415087148. Affluence and increased provision of free goods would reduce alienation in the work process and, in combination with (1), the alienation of man’s ‘species-life’. Greater leisure would create opportunities for creative and artistic activity outside of work.
  27. ↑ Wood, John Cunningham (1996). Karl Marx’s Economics: Critical Assessments I. Routledge. p. 248. ISBN 978-0415087148. In particular, this economy would possess (1) social ownership and control of industry by the ‘associated producers’ and (2) a sufficiently high level of economic development to enable substantial progress toward ‘full communism’ and thereby some combination of the following: super affluence; distribution of an increasing proportion of commodities as if they were free goods; an increase in the proportion of collective goods...
  28. ↑ Marx, Karl (1973). "Foreword". Grundrisse: Foundations of the Critique of Political Economy (Rough Draft). Translated by Nicolaus, Martin. Foreword by Martin Nicolaus. Penguin Books. pp. 51–52. ISBN 0-14-044575-7.
  29. ↑ Tomba, Massimiliano (2013). Marx's Temporalities. Koninklijke Brill NV. p. 76. ISBN 978-90-04-23678-3.
  30. ↑ Bellofiore, Riccardo; Starosta, Guido; Thomas, Peter D. (2013). In Marx's Laboratory: Critical Interpretations of the Grundrisse. Koninklijke Brill NV. p. 9. ISBN 978-90-04-23676-9.
  31. ↑ Easterling, Stuart (November–December 2003). "Marx's theory of economic crisis". International Socialist Review (32). Archived from the original on 2015-11-11.
  32. 1 2 3 4 Walter, Damien (11 October 2012), Dear Ed Miliband … seek your future in post-scarcity SF, Guardian US, archived from the original on 2015-11-14
  33. ↑ Banks, Iain M. (1987). Consider Phlebas. Orbit. ISBN 978-0316005388. He could not believe the ordinary people in the Culture really wanted the war, no matter how they had voted. They had their communist Utopia. They were soft and pampered and indulged, and the Contact section's evangelical materialism provided their consciencesalving good works. What more could they want?
  34. ↑ Parsons, Michael; Banks, Iain M. (16 November 2012), Interview: Iain M Banks talks 'The Hydrogen Sonata' with Wired.co.uk, Wired UK, archived from the original on 2015-11-14, It is my vision of what you do when you are in that post-scarcity society, you can completely indulge myself. The Culture has no unemployment problem, no one has to work, so all work is a form of play.
  35. ↑ Banks, Iain M. "A Few Notes on the Culture". Archived from the original on 22 March 2012. Retrieved 2015-11-23. Link is to an archived copy of the site that Banks linked to on his own website.
  36. ↑ Roberts, Jude; Banks, Iain M. (3 November 2014), A Few Questions About the Culture: An Interview with Iain Banks, Strange Horizons, archived from the original on 2015-11-23, This is not say that Libertarianism can't represent a progressive force, in the right circumstances, and I don't doubt there will be significant areas where I would agree with Libertarianism. But, really; which bit of not having private property, and the absence of money in the Culture novels, have these people missed?
  37. ↑ Cramer & Hartwell, Kathryn & David G. (10 July 2007). The Space Opera Renaissance. Orb Books. p. 298. ISBN 978-0765306180. Iain M. Banks and his brother-in-arms, Ken MacLeod, both take a Marxist line: Banks with his communist-bloc 'Culture' novels, and MacLeod with his 'hard-left libertarian' factions.
  38. ↑ Poole, Steven (8 February 2008), Culture clashes, The Guardian, archived from the original on 2015-11-23
  39. ↑ Liptak, Andrew (19 December 2014), Iain M. Banks’ Culture Novels, Kirkus Reviews, archived from the original on 2015-11-23
  40. ↑ Fung, Brian; Peterson, Andrea; Tsukayama, Hayley; Saadia, Manu; Salmon, Felix (7 July 2015), What the economics of Star Trek can teach us about the real world, The Washington Post, archived from the original on 2015-11-16
  41. ↑ Baxter, Stephen (2007), "The Cold Equations: Extraterrestrial Liberty in Science Fiction", in Cockell, Charles S., The Meaning of Liberty Beyond Earth, Springer Publishing, p. 26, ISBN 978-3-319-09566-0

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