Any Psychologist would argue that humans are creatures of habit; we develop routines, standardize operating procedures, and follow patterns, generally exemplified as going to sleep at the same time every night, followed by waking up the next morning at an equidistant time to the last morning. Paul Steinberg argues on behalf of humans habitual tendencies. He states that we take such habits “for granted as part of the natural order of things”. His examples that followed were, “of course I have the right to speak my mind without fear of imprisonment and “obviously your neighbor cannot pick your apples without permission” (Steinberg 2015, 12). We tend to not notice the social norms that rule us, such as wearing socks per say or not yelling profanity in public, but according to Steinberg “these are the social rules that pattern this physical reality” (Steinberg 2015, 19). Therefore, Steinberg’s over arching thesis is that “the transition to sustainability requires transforming the rules we live by” (Steinberg 2015, 15).
Actual implementation of this argument suggests more complexity than simply transforming social norms. After all the “environmental problems we face today… are so large, and the social processes driving them are so powerful, that we need to think big— and soon (Steinberg 2015, 13). Steinberg consistently addresses these complexities throughout Who Rules the Earth?, which brings us to the second part of Steinberg’s main argument; during the “up” phase of popular interest, if the public’s concerns are institutionalized— if they are embedded in laws, regulations, and associated implementing agencies— then it is possible to address these large-scale, long-term problems in a sustained fashion” (Steinberg 2015, 30). Steinberg recognizes how complex environmental stewardship is, but argues that by manifesting social rules in the “most powerful” forms, such as “laws, building codes, design standards, voting rules, property rights, or constitutional guarantees” (Steinberg 2015, 20), lasting change can be propelled into the future. Moreover, these social rules warrant unwritten widely accepted principles of what is right and wrong, therefore conscious and subliminal governance exist from institutionalizing social rules, conveying even deeper future societal habits (Steinberg 2015, 20). Moreover, popular interest that has accumulated into action towards change can not remain as individual action alone, as policy is paramount in making lasting change. Steinberg epitomizes this idea; “placing a solar panel on your home is a positive step; placing a requirement for renewable energy in government legislation is an outright sprint”(Steinberg 2015, 13)
One of Steinberg’s examples for this argument is how the Coastal Zone Management Act came to fruition. The act itself protects and implements coastal planning throughout the country, so Americans everywhere can enjoy the “simple pleasure we take for granted today” (Steinberg 2015, 21), of taking a walk on the beach. Most importantly though is that this simple pleasure is only possible because “others before us scrutinized the existing order of things, found it wanting, and changed the rules”(Steinberg 2015, 21). Changing the rules meant partaking in the political fore. Steinberg recounts that the act was not emplaced lightly, but rather that “it was the product of public protests stretching from Oregon to New Jersey, where citizens voiced concerns about the rapid development of coastal areas and declining public access” (Steinberg 2015, 21). The Coastal Zone Management Act conveys Steinberg’s argument throughly. Popular interest in the “up” phase was institutionalized before societal focus was lost, enabling rapid change with lasting social rules for future generations to enjoy.
Who Rules the Earth? opened new personal avenues of thought. I had never considered the subliminal rules I adhere to everyday. Moreover, I have never considered the subliminal social rules that I reap the benefits of without ever noticing. I have the right to vote, where as in other countries that right for women isn’t so implicit. These subliminal rights aren’t what is important to my scholarly proceedings however, though they are intriguing in my personal life. What is important to my studies is that I now understand the ways in which “social rules are the ghosts of political battles past and are the legacy of social structures that we pass on to the future”(Steinberg 2015, 30). Steinberg explained why social principles are so important and how they can be subject to change or to last generations. This is a tremendous understanding to make when addressing how to take meaningful action.
Steinberg also changed my opinion of how important technological advancement is to the social sphere while considering the environmental movement. Steinberg challenged and broke my theory that technology is the only real way to save the planet. When in reality technological advancement is hollow without social institutionalization of it’s efficiency. Steinberg portrayed this to me when he explained what finally made contractors start using proven technologies like energy-efficient windows and recycled carpeting (Steinberg 2015, 40). Steinberg accredits David Gottfried for the transition to sustainable architecture, even though such methods were feasible well before the practice was popularly implemented. What Gottfried did was explore how new technology could create a lucrative market for green buildings, which led him to the initiation of the Leadership in Energy and Environmental Design (LEED). LEED is now a reputable certification in green building (Steinberg 2015, 40). This account conveys Steinberg’s main argument; individual action made institutional creates large scale change. At the same time this deconstructed my false confidence in technological efficiency as having the ability to speak for itself.
Citations
Steinberg, Paul F. 2015. Who Rules the Earth?: How Social Rules Shape Our Planet and Our Lives. New York, NY: Oxford University Press.