A third revolution in human history?

Abstract

This article considers three questions: whether there are historical analogies with contemporary connections between past and present predicaments in the human condition, how these are underpinned in modern societies by political, social and cultural systems and what questions about issues arising from the analysis should be debated. To answer the first of these questions, the authors include historical, economic, psychological, anthropological and sociological perspectives. This is certainly ambitious for one short paper, which inevitably ends up having to compact theories about global adaptive response to technical innovation with oversimplification, a shortcoming recognized by the authors. But, these perspectives provide valuable insights into our often linear and epidemiologically based thinking. The thrust of the article is a reasonable hypothesis that overconsumption is leading to great stress on resources and increasing problems of inequality, which will have a big impact on major public health matters and so we may need different solutions. However, the analysis, which leads to this conclusion reflects some cultural limitations. Throughout the perspective is European, referring to Western culture as the dominant culture setting trends for other societies with reference to the developed world and enlightenment thinking. This liberal western rights-based thinking assumes that the determinants and historical perspectives are common worldwide. But the west as a direction depends where you stand, and east: west comparisons within China compare sophisticated modern Shanghai in the east with the less developed regions of the west, the west in this case suffering poorer health with lower life expectancy and higher levels of infectious and poverty related disease. Other recent works on Chinese culture also challenge the linearity of thinking that suggests all science and development came from Europe. Simon Winchester’s ‘Man who loved China’ documents the wonderment of Joseph Needham as he uncovered of records of the development of science in China, and the emergence of many earlier or parallel technologies and theories of the spread of knowledge. Another argument, which could be challenged, is that hunter gatherers were happier than those living in more developed societies, an argument difficult to accept at face value. Descriptions of the ills of modern consumerist society assume the need to change without adequate reference to the struggle many societies face in trying to emerge from poverty. Although the assumption that lower levels of well being are associated with consumerism could perhaps be true for high income countries and European cultures from which the arguments are derived and illustrated, evidence from a wider cultural perspective would add to the strength of the arguments. The quality of life in low income countries in which by necessity populations live simpler lives does not mean that they are necessarily happier particularly since material improvement both decreases mortality and morbidity and increases the quality of life. And while, in some countries, the drive by the media and corporate advertising to continually acquire more material goods may increases dissatisfaction with life, this assertion should also be tested in different cultures. Malling—visiting shopping malls—has recently been described as a favourite cultural pastime for families in the Philippines. Thus, although the search for happiness, equity and a better balance in life might be met by a simpler less consumerist lifestyle, this remains to be debated from different cultural perspectives. This does not detract for the need at a global level for public health not to shirk the need to respond effectively to the increasingly clear message that over consumption is leading to environmental disaster. We must not fail to respond to the three challenges posed: seeking emergent solutions not prescribed approaches;