Recently, sustainability has been associated a lot to a green economy, an economy that is CO2 neutral up to CO2 negative. A CO2 neutral economy can happen, if carbon is captured during the production, usetime and end of life of a product. Most efficient are therefore products that are made from biological materials only, like a bamboo straw. A bamboo straw can be cut of the original bamboo plant, dried, treated, sold and used. The CO2 print hereby varies between CO2 negative up to positive, depending on the treatment, shipments and other processes involved.
The real CO2 print becomes more difficult for products that are processed heavily and consist of multiple product components like a shoe or jacket or many other basic products like hair dye and toys for kids. Many of these products consist of synthetic materials or materials that do not biodigrade at the end of their life. To make these products more ecological or more specific CO2 – sustainable, different type of processes might be used or product materials might be replaced with others i.e. plastic toys with wood toys.
Regardless of the business model, consumption often continues to be promoted. Such an example is a “sustainable” business model in which consumers are encouraged to buy an ecological product such as a bamboo straw, but do not know whether the bamboo is harvested in respect to its necessarily growth time. Another example is a buisness model that makes you want to rent or lease products, although you never needed them before to begin with (i.e. expensive clothes or toys).
Why should the self be more recognized in the current sustainability agenda?
The self-concept is a general term used to refer to how someone thinks about, evaluates or perceives themselves. To be aware of oneself is to have a concept of oneself.
Baumeister (1999) provides the following self-concept definition:
“The individual’s belief about himself or herself, including the person’s attributes and who and what the self is”.
Carl Rogers (1959) believes that the self-concept has three different components:
• The view you have of yourself (self-image)
• How much value you place on yourself (self-esteem or self-worth)
• What you wish you were really like (ideal-self)
The impact of consumption on the self
Regardless, why or what we consume, it often relates to us – of course it does, since we consume it. However, media, advertisment etc. often distracts us from our true self and therefore encourage a desire to take on an identity by consuming something that does not reflect our true self. Our attention shifts towards a “fictive ideal-self”. An example is wanting to look like a celebrity , someone on advertisment, etc and therefore buying new clothes, dying hair or buying a product to align more with the desired persons’ trait. However, we are not that person, we are ourselves. We will never be that person and likewise, that person will never be us.
Desire for the fictive ideal supports a society less satisfied
Often, we are influenced by media, by friends, culture and societys’ expectations how we should be, what we should do, how we should look like and how we should behave. Many impulses that distract us from who we really are and want to be. Impulses that often lead to greater levels of dissatsifaction as we struggle to think about whether what we have and how we are is enough, or if we don’t need more or changes to be fullfilled.
After the point of consumption , and once realized that the image we created with the idea of the fictive ideal of us, stopped satisfying, the cycle of consumption, re-enters. In addition, other mental health problems might arise, because an image created does not align with the image of one-self. Think about advertisement that rewards or promotes white-caucasion skin types or even hollywood that (can) promote cultural stereotypes. What happens is that a society is created that does not thrive, but a society with wish-full thinking that imagines to thrive with a product that supports an idenittiy or part of it not true to themselves. That can happen, when buying or renting or changing something, that does not actually make happy.
An example is advertisement that illustrates a white rich man with a huge house and a loving wife. The image might create the perception that because of his white skin, a demanding job and a huge house his wife loves him. Because of that, one with darker skin might want to have whiter skin, wants to buy a house etc. In doing so the connection to the real-self gets lost and in doing so also the opportunity to identify success and happinnes for themselves (small job, free time, happinness to attract happinnes)
How can the true self be promoted more in the current sustainability agenda?
Feet are made for walking, jackets made for protection, blankets used to protect from cold, hair care products made to nurture them, body cream to make our skin less dry, to protect it. Food is made to keep us healthy, to connect us to others. Other products are made for comfort, help us sleep, help to support us. Many products weren’t made to sell a look or an image, but because of a fundamental function they support(ed).
A sustainability society or a sustainable industrial agenda, therefore needs to emphasize more to promote functionality over an image sold and a society that allowes for the production of healthy products, that are kept and not consumed to be trashed. This is possible if the self is satisfied with what it consumes. Therefore, products should provide a supporting function, align with the consumers true feelings and desires and likewise be accessible to a wide range of customers i.e. through product/market targeted business models (i.e. rental of healthy product to students, elderlies etc.). Doing so will allow society to thrive, be more happy, be more inclusive and to create an ideal image of the self, while also saving much of that CO2 .
Resources/ Inspirations
Delmas, M. A., & Burbano, V. C. (2011). The drivers of greenwashing. California management review, 54(1), 64-87.
Fein, S., & Spencer, S. J. (1997). Prejudice as self-image maintenance: Affirming the self through derogating others. Journal of personality and Social Psychology, 73(1), 31.
Frosh, S. (1991). Identity crisis: Modernity, psychoanalysis and the self. Macmillan International Higher Education.
Levänen, J., Uusitalo, V., Härri, A., Kareinen, E., & Linnanen, L. (2021). Innovative recycling or extended use? Comparing the global warming potential of different ownership and end-of-life scenarios for textiles. Environmental Research Letters, 16(5), 054069.
Muller, J. (1985). Lacan’s mirror stage. Psychoanalytic Inquiry, 5(2), 233-252.
Velenturf, A. P., & Purnell, P. (2021). Principles for a sustainable circular economy. Sustainable Production and Consumption, 27, 1437-1457.
