The Sustainable Mapping of Ideology

In her article, “It’s Not Easy Being Green,” Gillen Wood demonstrates that “It is the character of modern consumer society to promote the idea that nothing is connected” (Wood). The orientation of such a societal structure is entirely individualistic and atomistic. However, Wood writes that “Sustainability, by contrast, teaches that everything is connected,” as such, “sustainability is truly the science of everything, from technical strategies for repowering our homes and cars, to the ecological study of biodiversity in forests and oceans, to how we think and act as human beings” (Wood). In this regard, Wood does well to note that “Sustainability is a human and social issue as much as it is ‘environmental'” (Wood). Thus, as Wood describes, the primary and most predominant obstacles  to realizing, actualizing, and achieving global sustainability are psychological, social, and ultimately ideological.

George I. Garcia and Carlos Gmo. Aguilar Sanchez explain that ideology is “the generating matrix that regulates the relation between the visible and the invisible, the imaginable and the non-imaginable, as well as the changes/shifts in these relations” (2). Garcia and Aguilar Sanchez propose that ideology is comprised of “three basic moments: ideology in itself, as a series of ideas; ideology for itself, in its materiality (ideological State apparatuses); and ideology in and for itself, when it enters into operation in social practices” (3). Indeed, the ‘psychologically’ “inherited mental frameworks that reward us for the normalization and simplification of complex realities” and the socially constructed “economic and institutional arrangements designed to protect us from material wants,…risk, shock, disorder and violent change” are the very building blocks of ideology ‘in and for itself’ (Wood). Here, the fragmentary self-ishness of modern Western consumer consciousness is nothing short of being ideologically hegemonic. The work of ideology is to provide “an idealised vision of a ‘society’ that cannot really exist” (5). This is expressed and articulated most clearly in the operative practices of consumptive civilization, implicitly promoting the idea that we can continue our current way of life and go on consuming at our increasing rate without experiencing or causing any disastrous or catastrophic effects, suggesting that there is simply no direct correlation between our societal practices and ecological crisis.
Sustainability and Deep Ecology function as radically subversive social critiques of ‘ideology’. Both sustainability and deep ecology emphasize the fact that “we live in a world characterized by connectivity” and that we must adapt our thinking to a complex, connected model of the world and our place in it,” expanding the boundaries of the self, initiating the ‘complete’ integration of personality and consciousness, and adopting a relational ‘total-field’ image of the world (Brennan and Lo). In this way, each and every one of the efforts of sustainability and deep ecology seek to actively engage in “the long and difficult process of de-normalizing” and disrupting the ideological underpinnings of consumeristic society (Wood), awaking us to the “traumatic limit” and the “true horror of the Real” which urges us to activity (Garcia and Aguilar Sanchez, 5-6).
Brennan, Andrew and Yeuk-Sze Lo. “Environmental Ethics.” The Stanford Encyclopedia of Philosophy. Ed. Edward N. Zalta. Stanford University, 2011. Web. 18 Nov. 2013.
Garcia, George I. and Carlos Gmo. Aguilar Sanchez. “Psychoanalysis and Politics: The Theory of Ideology in Slavoj Zizek.” International Journal of Zizek Studies 2.3 (2008). Web. 18 Nov. 2013.
Wood, Gillen. “Sustainability: Ethics, Culture, and History.” Sustainability: A Comprehensive Foundation. Eds. Tom Theis and Jonathan Tomkin. Connexions, 2013. Web. 18 Nov. 2013.

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