"The brilliant and diabolical logic of capitalism plays on the confusion between 'needs' and 'cravings.' That's why we run after consumption and accumulation. Consequently, it's a system that creates repetitive compulsions for most of us - in any case, for those who have the means to treat themselves to certain things - and that simultaneously creates structural inequalities."
This sounds like a Buddhist economic criticism, that craving is the cause of our suffering. And that this cause is facilitated by this particular economic system with the inevitable result in inequality. He goes on:
"One cannot do without the economy, but one can and one will have to do without capitalism. This existential crisis of the economy is a truly essential crisis of capitalism, the symptom of a profound malaise."
Hmm, he is not here proposing that we elevate capitalism via consciousness. He is not an apologist for the types of integral capitalism criticized above. What then could possible replace our much vaunted capitalism that feeds our cravings and causes such suffering?
"I propose the implementation of three kinds of ethos. First, an ethics of willful simplicity, a return towards a much more frugal conviviality ... The second ethos: a radical democratization of our institutions, including our economic institutions, proceeding to the democratization of companies ... And third: an ethos of profound equalitarianism, going so far as 'a universal allocation,' that is, an unconditional base income paid to all citizens."
He argues that this change will not come from the top-down through political leaders but must be a people's movement from the bottom-up. We must take responsibility for our consumption and work toward and create democratic businesses which enact values such as a living wage. Only then will this filter into political legislative support. Part of this worldview change is moving from individualism to an examination of our autonomy.
"The general idea is that we must recreate a critical conviviality. Each person must personally conquer his autonomy; each person must do the work of de-conditioning himself; perform a self-critique of his own complicity with the system. That occurs through an anchoring in the locality and in power-sharing, in an ethos that I call neither communist nor communitarian, but rather a 'communalist' ethos that leads to willful simplicity and radical democratization that result in a relocalization of the economy."
Here we see much of Schumacher and the progressive economics enumerated in that thread. And all from an integrally-informed economist pointing the the next level in our evolution, and it ain't conscious capitalism. I ask this question of all of us, especially me: What are you doing right now to enact this future?
And speaking of some of the "Buddhist" economic ideas above, remember this from the Integral Global Capitalism thread:
See David Loy's essay "Can corporations become enlightened?" in The Great Awakening: A Buddhist Social Theory, Wisdom Publications 2003. An excerpt:
"The system has attained a life of its own. We all participate in this process…yet with little or no sense of moral responsibility for what happens, because such responsibility has been diffused so completely that it is lost in the impersonality of the corporate economic system.
"One might argue…that there are good corporations….The same argument can be made for slavery, there were some good slave owners…. This does not refute the fact that slavery was intolerable…. And it is just as intolerable that today the earth's limited resources are being allocated primarily according to what is profitable to transnational corporations.
"My Buddhist conclusion is that transnational corporations are defective economic institutions due to the basic way they are structured…. It is difficult to see how…they can be simply patched up to make them better vehicles for our economic needs. We need to consider whether it is possible to reform them in some fundamental way…or whether they should be replaced by other economic and political institutions" (100-01).
Building on Arnsperberger's notions above about recontextualzing our individualism with a wider communalist ethos, in this paper* he shows the root of neoclassical economics in its view of the individual-social relation. Therein you'll see a quite similar critique to Mark Edwards' in for example "Through AQAL eyes part 5" and "The depth of the exteriors" series. That is, this notion of a dominant monad that intersects with society is rooted in a more individualist rather than P2P intersubjectivity. Arnsperberger doesn't use that terminology but it seems to point in that direction. Arnsperberger sees neo-classical economics inheriting this from Leibniz's monadological metaphysics which will require us to "re-think the way in which human subjectivity works." He will do this as follows: