Still I Plant

15 Tuesday Apr 2025

Posted by xraymike79 in Climate Change, Collapse of Industrial Civilization, Mental Health

Tags

Albert Camus, Climate Change, Collapse of Industrial Civilization, Deep Adaptation, Eco-Apocalypse, Iroquois, Jem Bendell, Mental Health, Seventh Generation Principle (Iroquois philosophy), Yanomami

The clock sweats rust; its hands forget to turn.
I touch the mantel where the years still burn.
What’s left is just a groove worn in the wood—
The mark of years I thought I understood.

The spider strings her web across the door.
I brush it down. She strings it back once more.
At dusk I lean against the frame, breathing thin—
Not knowing who will tire, or who will win.

The road my father walked is overgrown.
I follow what his feet wore in the stone.
The trail dissolves in thistle, thorn, and prayer—
I walk into the nothing. He’s still there.

We burned the letters when the house was sold.
Their ruin grayed and quietly turned cold.
Come spring, I swept it out across the beds—
Now something’s growing where the paper bled.

The roses blacken early every year.
I plant them anyway. I watch them sear.
To tend what dies before the frost arrives—
My hands keep moving; grief is what survives.

We come from dust and to the dust return.
I know this now. It took me years to learn.
And still I plant. And still I turn the earth.
I dig among the dead to give things birth.

Capitalism’s Death Cult: How Corporations Weaponize Hope to Sell Extinction

13 Sunday Apr 2025

Posted by xraymike79 in Capitalism, Collapse of Industrial Civilization, Consumerism, Corporate State

≈ 13 Comments

Tags

6th Mass Extinction, Albert Camus, Capitalism, Climate Change, Collapse of Industrial Civilization, Corporatocracy, Deep Adaptation, Eco-Apocalypse, Ecocide, Franco Berardi, Greenwashing, Guy McPherson, Hans Jonas, Iroquois, Jem Bendell, John Gray, Martin Heidegger, Military Industrial Complex, Necropolitics, Timothy Morton, Yanomami

The Corporate Leviathan Unbound

In the shadow of melting glaciers and burning forests, a new aristocracy reigns supreme, unbound by borders or morality. Transnational corporations, the hydra-headed architects of our unraveling future, operate with an impunity that would make medieval warlords blush. These entities are not mere participants in the global economy; they are its overlords, wielding wealth and influence that eclipse the majority of the world’s nations. They are not mere players in the game of collapse; they are the game, the rulebook, and the rigged dice. Transnational corporations exist in a stateless void, owing allegiance only to profit. Their wealth and legal firepower make nations into vassals. They float above borders like spectral giants, shifting headquarters to dodge taxes, while their supply chains strangle ecosystems from the Amazon to the Niger Delta. Their power is both diffuse and absolute, a paradox that mirrors the hyperobjects philosopher Timothy Morton warns of—forces so vast they evade comprehension yet permeate every facet of existence. From the oil-slicked mangroves of Nigeria to the tax havens of the Caribbean, corporations have engineered a system where wealth extraction eclipses planetary survival, and accountability dissolves like smoke.

Their power isn’t just economic; it’s ontological. Corporations write the laws meant to bind them. Fossil fuel lobbyists in the U.S. outnumber Congress 3-to-1, spending $400 million annually to weaken climate legislation and sustain subsidies (OpenSecrets 2023; IMF 2023). When a corporation’s annual revenue (Amazon, Apple, BP, ExxonMobil, Shell, Toyota, UnitedHealth Group, Volkswagen Group, Walmart) surpasses the GDP of 80% of the world’s nations, “regulation” becomes theater. The 2010 Citizens United ruling, which unleashed unlimited corporate spending in politics, turned democracy into an auction house. ExxonMobil didn’t just lobby to “grease the slope” for Sisyphus’ boulder—they funded climate denialism for 40 years, sewing doubt like arsenic into the well of public discourse (Supran, Rahmstorf, and Oreskes 2023). Meanwhile, Amazon’s PACs pump millions into campaigns to crush unionization (Logan 2025), ensuring warehouse workers piss in bottles while Bezos launches phallic rockets into space. Multinational corporations systematically defraud countries by shifting $1.42 trillion in profits to tax havens annually, exploiting loopholes to underpay taxes and costing governments 347.6 billion in lost revenue—a surge linked to corporate tax rate cuts that emboldened evasion rather than compliance (Tax Justice Network 2024).

The Art of Corporate Gaslighting: Weaponizing Hope Through Green Illusions

Corporate PR campaigns have mastered the alchemy of transforming ecological destruction into a narrative of progress, leveraging hope as a smokescreen to obscure their role in perpetuating collapse. This psychological manipulation relies on sowing doubt, not just about their actions, but about the very nature of the crisis itself. This sophisticated form of gaslighting—where companies manipulate public perception to deny reality—is epitomized by campaigns like BP’s 2001 rebrand to “Beyond Petroleum.” With a vibrant sunflower logo and pledges to invest in renewables, BP positioned itself as a climate savior. Yet, behind the green facade, the company has doubled down on fossil fuels: by 2025, less than 17% of BP’s total annual investment is with renewables while over 83% of spending is allocated to oil and gas (Kumar 2025), including ecologically catastrophic tar sands in Canada and deepwater drilling in the Gulf of Mexico, which culminated in the 2010 Deepwater Horizon spill, one of history’s worst environmental disasters. The sunflower, once a symbol of renewal, became a bitter emblem of corporate deceit.

Chevron’s “We Agree” campaign, a masterclass in cognitive dissonance, is another prime example. While the company aired ads proclaiming support for renewable energy and community well-being, it quietly funneled billions into expanding oil extraction in ecologically sensitive regions like the Amazon. Simultaneously, Chevron fought tooth and nail against lawsuits tied to its catastrophic oil spills in Ecuador, which poisoned waterways, decimated Indigenous livelihoods, and caused a surge in cancer rates (Surma 2022). The campaign’s tagline—“We agree. It’s time oil companies get behind renewable energy”—was less a pledge than a sleight of hand, diverting attention from its relentless pursuit of fossil fuels (Franta 2022, p. 247). By aligning its branding with public aspirations for sustainability, Chevron weaponized hope, gaslighting audiences into believing the company was part of the solution while its operations deepened the crisis.

Volkswagen’s “Clean Diesel” scandal escalated this deception to Orwellian levels. For years, the automaker marketed its diesel vehicles as eco-friendly, boasting low emissions and environmental responsibility. In reality, Volkswagen had installed “defeat devices” in 11 million cars—software designed to cheat emissions tests. These vehicles spewed up to 40 times the legal limit of nitrogen oxides (Gates et al. 2015), pollutants linked to respiratory diseases and climate collapse. The campaign wasn’t merely dishonest; it was a calculated betrayal, leveraging the public’s growing environmental consciousness to sell a lie. Consumers who thought they were making a green choice unwittingly became accomplices in pollution, their trust weaponized against them.

Coca-Cola, the world’s largest plastic polluter, deploys similar tactics. While sponsoring beach cleanups and touting “World Without Waste” initiatives, the company was reported in 2019 to have been producing over 3 million metric tons of single-use plastic annually—a figure equivalent to 200,000 bottles per minute (Laville 2019). A new report projects Coca-Cola’s plastic use will exceed 4.1 million metric tons per year by 2030, a 40% increase from 2018 (Oceana 2025). In the Global South, where waste infrastructure is scarce, Coca-Cola floods markets with disposable bottles, knowing full well that less than 10% will be recycled. The cleanup campaigns, nothing more than photo ops, address less than 1% of the plastic waste they generate, a performative gesture shifting blame to consumers while corporations lobby against bottle deposit laws and regulations. This is not mere hypocrisy; it is a calculated strategy to conflate marketing with morality, turning pollution into a PR opportunity.

Nestlé, the Swiss corporate behemoth, operates as a 21st-century water baron, wielding its global influence to drain the lifeblood from the planet’s most vulnerable communities. In drought-ravaged regions like California’s San Bernardino National Forest (Singh 2021) and Pakistan’s Punjab (Ahmad 2024), Nestlé extracts millions of liters of water daily, often paying mere pennies—or nothing at all—for the privilege, while locals ration dwindling supplies to survive. This brazen resource colonization is masked by a meticulously crafted façade of corporate responsibility. Nestlé rebrands itself as “the world’s leading nutrition company,” even as it lobbies aggressively against bans on child labor in cocoa farms (Beeman 2021) and churns out 3.4 million metric tons of plastic waste annually (Oluwatobi 2024), its hollow “sustainability” pledges drowned out by the roar of bottling plants. The corporation’s multi-billion dollar profit margin fuels a sprawling empire of 2,000 brands across 187 countries, granting it more wealth and power than most United Nations member states. Nestlé’s operations epitomize a grotesque paradox: a company that markets itself as a purveyor of health and wellness while siphoning water from parched villages, exploiting child labor, and choking ecosystems with plastic.

These tactics prey on a fundamental human desire to believe in corporate benevolence. When companies cloak themselves in the rhetoric of sustainability, they exploit societal trust, creating a chasm between perception and reality. The cognitive dissonance is jarring: if a corporation declares it “cares,” how can its actions tell a different story? This dissonance breeds complacency, lulling the public into a false sense of progress. People assume that if companies are publicly committing to green goals, systemic change must be underway—even as oil rigs drill deeper, plastics proliferate, and emissions soar.

The psychological toll is profound. By fragmenting reality, greenwashing erodes collective agency. It shifts the burden of responsibility onto individuals—“Recycle more!” “Buy eco-friendly!”—while corporations deflect scrutiny, evading accountability. The result is a perverse irony: the more loudly a company trumpets its sustainability, the more likely it is to be investing in destruction. Fashion brands, for instance, launch “conscious collections” made from recycled materials, yet produce billions of fast-fashion garments in sweatshops, fueling waste and exploitation. Oil giants tout carbon capture pilots while allocating 90% of their budgets to fossil fuels.

This manipulation erodes public agency. When BP airs ads featuring smiling engineers harnessing wind and solar, it implies the climate crisis can be solved within the capitalist status quo—no systemic change required. Coca-Cola’s cleanup partnerships suggest plastic waste is a littering problem, not a production problem. These narratives foster complacency, convincing individuals that recycling or buying “green” products is sufficient, deflecting scrutiny from corporate accountability.

This gaslighting is amplified by a media ecosystem that rewards sensationalism over substance. Corporations pour millions into PR campaigns that spotlight token green initiatives—a solar panel here, a tree-planting pledge there—while obscuring their larger, unchecked harm. Shell’s social media feeds gleam with videos of wind farms and smiling engineers, yet less than 2% of its investments go to renewables (Singh 2023). Plastic polluters like Coca-Cola sponsor beach cleanups, turning volunteers into unpaid ambassadors for a crisis they did not create. The burden of sustainability shifts to consumers, while corporations evade regulation and continue extraction unabated.

Consequences: Delaying the Inevitable

The consequences are dire. Greenwashing doesn’t just delay action—it legitimizes inertia. By framing incremental, cosmetic changes as “progress,” corporations stall regulatory reforms and undermine public demand for systemic change. BP’s rebrand, for instance, delayed action for decades, locking in fossil fuel dependence. Coca-Cola’s plastic pledges have done nothing to curb production, ensuring oceans will contain more plastic than fish by 2050 (Guterres 2024). Meanwhile, lobbyists for these corporations gut environmental regulations and have spent billions of dollars to protect their business interests by influencing policy, delaying climate action, and maintaining the status quo. Big Oil spent nearly half a billion on the 2024 U.S. elections alone (Boussalis 2025), with Trump promising to gut any climate policies and environmental regulations (Lefebvre 2024). These companies weaponize the language of sustainability, framing marginal gestures—a carbon offset here, a bamboo fabric line there—as heroic strides, all while accelerating extraction, exploitation, and emissions. By co-opting the rhetoric of urgency, they paralyze public outrage, convincing consumers and policymakers that incrementalism is enough.

Social media turbocharges greenwashing, enabling corporations to target eco-conscious demographics with precision (Davis 2024). Shell’s TikTok videos touting carbon capture technology—a fledgling, unproven fix—rack up millions of views among Gen Z (Khan and Dembicki 2024). Fast fashion giants like H&M promote “conscious collections” while burning unsold garments and exploiting garment workers (Center for Biological Diversity 2023). Algorithms reward sensationalized green claims, creating echo chambers where corporate lies drown out scientific consensus. The result? A dangerous illusion of progress that shields business-as-usual, turning the very concept of “sustainability” into a Trojan horse for ecological collapse.

Can a law against ecocide help avert catastrophe? Surely, you jest! A recent study (Ciocchini and Khoury 2025) critically examines the proposed Law of Ecocide, arguing that its focus on criminalizing severe environmental harm as an individual crime fails to address the systemic drivers of ecological destruction embedded in global capitalism. The authors highlight how international investment law and arbitration (IILA), particularly through Investor-State Dispute Settlement (ISDS) mechanisms, enable and protect corporations engaged in legally sanctioned but ecocidal activities. By analyzing cases like Rockhopper v. Italy and Chevron v. Ecuador, they demonstrate how arbitration tribunals prioritize corporate profits over environmental regulations, penalizing states for enacting climate policies and creating a “regulatory chill” that stifles meaningful ecological protections. These legal frameworks, rooted in neo-colonial power dynamics and “regimes of permission,” shield industries responsible for the majority of environmental degradation—such as fossil fuels, mining, and agribusiness—from accountability. The study warns that the Law of Ecocide, by targeting isolated “moments of rupture” rather than dismantling the legal and economic systems enabling daily environmental harm, risks legitimizing the status quo. This systemic failure to confront IILA and corporate power directly exacerbates the biosphere’s collapse, as it perpetuates the unchecked extraction, pollution, and carbon emissions driving climate tipping points, biodiversity loss, and irreversible ecological breakdown. Without radical reforms to abolish IILA and challenge capitalist structures, efforts to criminalize ecocide will remain insufficient to halt the accelerating crisis.

The Military-Industrial Complex: Enforcer and Architect of Corporate Overlordship

The military-industrial complex (MIC) operates as both a catalyst and enforcer of corporate overlordship, entrenching a system where profit and power are perpetuated through violence, fear, and the erosion of sovereignty. In the ecosystem of corporate rule, the MIC is not a peripheral player but a central pillar—a symbiotic fusion of defense contractors, government agencies, and policymakers that transforms warfare into a commodity and democracy into a client state.

1. Profit Through Perpetual War

The MIC thrives on manufactured necessity, engineering endless demand for conflict. Defense giants like Lockheed Martin, Raytheon, and Northrop Grumman lobby governments to prioritize militarization over diplomacy, securing trillion-dollar contracts for weapons systems, surveillance tech, and AI-driven warfare. Wars in Iraq, Afghanistan, and Yemen—sold as “national security” imperatives—have funneled public wealth into private coffers while destabilizing regions to create markets for “rebuilding” (Halliburton) and resource extraction (Chevron). The MIC ensures war is not an aberration but a business model, with profit margins tied to body counts.

2. Privatizing Violence, Eroding Accountability

Modern warfare has been outsourced to corporate mercenaries like Blackwater (now Academi) and Wagner Group, blurring the lines between state and corporate violence. These entities operate in legal gray zones, committing atrocities with impunity while shielding governments (and shareholders) from culpability. The MIC normalizes war as a service industry, where even “peacekeeping” becomes a revenue stream.

3. Securing Corporate Colonialism

The MIC is the iron fist of resource capitalism. Military interventions often align with corporate interests: securing oil fields, mineral deposits, or trade routes. The U.S. invasion of Iraq, for instance, was followed by ExxonMobil and Shell securing lucrative oil contracts (Al Jazeera 2012). Similarly, AFRICOM’s “counterterrorism” operations in Africa coincide with Western mining corporations’ expansion into cobalt and lithium reserves (Blumenthal and Norton 2021). The MIC doesn’t just protect corporate assets—it conquers them.

4. Domestic Control and the Surveillance State

The MIC’s reach extends inward, militarizing police forces with surplus gear (via the Pentagon’s 1033 Program) and partnering with tech firms like Palantir to build mass surveillance networks (Poulsen and Gallagher 2017). Facial recognition, predictive policing, and drone surveillance are marketed as “public safety” but serve to suppress dissent, criminalize marginalized communities, and protect corporate property. Protesters at Standing Rock or anti-pipeline activists are branded “eco-terrorists,” met with militarized force subsidized by MIC stakeholders.

5. The Revolving Door of Power

The MIC entrenches corporate rule through a revolving door between Pentagon officials, Congress, and defense contractors. Retired generals lobby for arms deals, lawmakers secure defense contracts for their districts, and think tanks funded by Raytheon shape foreign policy. This collusion ensures that budgets balloon, wars persist, and alternatives (diplomacy, climate action) are starved of funding.

6. Fueling the Climate-Apocalypse Feedback Loop

The MIC is a climate arsonist. The U.S. military alone is the world’s largest institutional fossil fuel consumer, emitting more CO₂ than 140 nations combined (Neimark, Belcher, and Bigger 2019). Wars ravage ecosystems, burn forests, and poison water, while defense contractors lobby against climate treaties to protect oil-dependent weapons systems. The MIC profits from both causing collapse and selling “security” against its consequences—flooded borders, resource wars, climate refugees.

Heidegger’s “Being-Toward-Death” and the Corporate Privatization of Apocalypse

Heidegger’s notion of “being-toward-death”—the idea that confronting mortality shapes authentic existence—twists into grotesque irony under corporate capitalism. Today, corporations have outsourced mortality to the masses, privatizing the apocalypse itself. Like medieval priests peddling indulgences, they sell carbon offsets and “net-zero” pledges to absolve guilt while bankrolling extinction through oil drilling, deforestation, and plastic production. Shell funds reforestation projects in Indonesia, yet drills deeper into the Amazon, framing destruction and repair as two sides of the same profit ledger. BP advertises wind farms while lobbying to expand offshore drilling, its “green” branding a sleight of hand that masks the arithmetic of annihilation. In this perverse inversion, individuals bear the existential weight of collapse—recycling, minimizing, grieving—while corporations evade the very finitude they accelerate. To “live authentically,” in Heidegger’s terms, is to reject this death cult: to see carbon credits not as redemption but as ransom notes, to recognize that survival demands dismantling the systems trading futures for quarterly dividends. It means refusing the lie that personal virtue can offset systemic ruin, and instead confronting the raw truth—that corporations, like Sisyphus’ boulder, will never halt their roll toward profit. Authenticity here is rebellion: unplugging from their narratives, divesting from their illusions, and reclaiming mortality as a collective call to arms, not a commodity.

Hans Jonas’ Response: The Ethical Bankruptcy of Corporate Necropolitics

Hans Jonas, architect of the “imperative of responsibility,” would condemn the corporate outsourcing of a mass die-off as a profound betrayal of intergenerational ethics. For Jonas, the moral measure of any action lies in its capacity to “act so that the effects of your actions are compatible with the permanence of genuine human life.” Corporations that peddle carbon offsets while drilling deeper into the Amazon, or tout “net-zero” pledges while lobbying against climate legislation, violate this imperative with surgical precision. Their calculus—profiting from ecocide while offloading the consequences onto future generations—is not just greed; it is ethical necropolitics, a systemic abdication of stewardship that treats Earth’s habitability as a disposable commodity. Jonas would argue that Shell’s reforestation theater and BP’s wind farm charades are not mere greenwashing, but crimes against continuity, severing humanity’s covenant with the unborn. To Jonas, the corporation’s refusal to internalize the costs of collapse—forcing individuals to bear the psychic and ecological toll—exposes a nihilism far darker than Heidegger’s existential void: a deliberate unraveling of the future itself. The answer, for Jonas, is not rebellion but radical accountability—legal, economic, and moral frameworks that force corporations to answer not to shareholders, but to the unborn whose breath they are stealing. Anything less, he’d warn, is complicity in “the irrevocable,” a future where the very concept of responsibility is fossilized alongside our bones.

Franco “Bifo” Berardi’s Response: How Corporations Weaponize Words to Kill the Future

Franco “Bifo” Berardi would argue that corporations like Shell and BP have mastered a sinister trick: using words and symbols to numb us into accepting ecological collapse as inevitable. In our era of symbol-driven capitalism, profit isn’t just about money—it’s about controlling narratives. Terms like “net-zero” and “sustainability” are twisted into empty slogans, stripping language of meaning to paralyze action. These corporations aren’t just polluting the planet; they’re poisoning our ability to imagine a better future.

Their carbon offset schemes and greenwashed wind farms aren’t mere lies—they’re toxic stories designed to shatter collective hope. By framing destruction (drilling the Amazon) and repair (planting trees) as equally valid, they trap us in a loop where nothing truly changes. Berardi calls this the slow death of the future: a world where corporate propaganda, amplified by algorithms, drowns out alternatives, leaving us stuck in a bleak, endless present. We’re told to fix the crisis by buying “ethical” products, turning guilt into a commodity while real solutions vanish.

But Berardi insists there’s a way out: creative rebellion. Instead of playing their word games, we must hijack their language. Imagine replacing corporate greenwashing with art, protest, and new stories that reignite our collective imagination. The fight isn’t against climate collapse itself (the “boulder”) but the systems that make collapse feel inevitable (the “algorithm”). Survival starts when we stop parroting their lies—and start shouting ours.

Timothy Morton’s Response: Climate Collapse and the Illusion of Corporate Fixes

Timothy Morton argues that corporations like Shell and BP aren’t just part of the climate crisis—they’re woven into its very DNA, exploiting its mind-bending complexity to dodge blame. Climate change, in Morton’s view, is what he calls a “hyperobject”: a crisis so huge, interconnected, and long-lasting that our brains can’t fully grasp it. Think of it like trying to picture the entire internet at once—it’s everywhere, invisible, and overwhelming. Corporations don’t just exist in this chaos; they use it. Their carbon offset programs and “net-zero” pledges aren’t fixes—they’re self-defeating scams, breaking the crisis into bite-sized lies they can sell us, all while making the problem worse. When Shell drills the Amazon and plants trees elsewhere, it’s not hypocrisy—it’s a twisted corporate tango, turning destruction and repair into profit-driven twins. BP’s wind farms and oil rigs aren’t opposites; they’re partners in a dance Morton calls “sustainable destruction,” where saving the planet and killing it become the same move.

The anxiety we feel—guilt over plastic straws, obsessing over recycling—isn’t an accident. Corporations want us to carry this weight so they can keep profiting. Philosopher Heidegger’s idea of facing death head-on falls apart here, because corporations have shattered doom into invisible, everyday threats: microplastics in our water, wildfire ash in our lungs, cancer-causing chemicals in our food. For Morton, living authentically isn’t about personal eco-heroics but waking up to the truth: we’re all trapped in this corporate-shaped nightmare. There’s no “green” versus “evil” choice—that’s a distraction. Survival means admitting there’s no escape, just all of us screaming into the storm together. The goal isn’t to stop the crisis (we can’t), but to steer it. We’re not Sisyphus pushing the boulder—we are the boulder. And it’s time to roll toward something new.

Albert Camus’ Response: Absurdist Revolt and the Necropolitics of Corporate Capitalism

Albert Camus would diagnose the corporate outsourcing of a mass die-off as a zenith of the absurd—a metaphysical farce wherein humanity’s search for meaning collides with institutionalized indifference. In The Myth of Sisyphus, Camus posits that the absurd arises from the tension between our hunger for purpose and a universe that offers none. Corporations weaponize this tension, constructing a perverse theater where individuals bear the existential burden of ecological collapse—recycling, grieving, and minimizing—while corporate entities evade the abyss they engineer. Shell’s reforestation pantomimes and BP’s wind farm charades are not mere hypocrisy; they are performative absurdities, demanding acquiescence to a logic where destruction and repair are rendered equally meaningless, mere entries on a profit ledger.

For Camus, the corporate commodification of apocalypse—carbon offsets as “indulgences,” net-zero pledges as secular salvation—echoes the Sisyphean condition: humanity is condemned to push the boulder of crisis uphill, only to watch corporations roll it back down. Yet Camus’ existential rebellion lies not in overcoming the absurd but in defying its mastery. In The Rebel, he argues that revolt emerges from recognizing systemic falsehoods and refusing complicity. The modern rebel must reject the corporate mythos that conflates “sustainability” with shareholder returns, seeing through the greenwashed veneer to the necropolitics beneath—where life is subordinated to capital’s death drive.

Camusian authenticity demands a revolt that is both individual and collective. It is the worker unionizing in Amazon’s warehouses, the activist blockading pipelines, the artist satirizing ExxonMobil’s climate denial. These acts are not naive bids to “save the world” (a Sisyphean delusion) but assertions of dignity in the face of institutionalized nihilism. The corporate boulder, forever rolling, cannot be stopped—but Camus’ rebel finds transcendence in the act of resistance itself, in the solidarity of shared struggle and the refusal to let corporate logics dictate the terms of existence.

The path forward, per Camus, is not utopianism but lucidity: acknowledging that the boulder’s trajectory is shaped by profit, not fate. Survival lies in collective reimagining—not of the future, but of the present. To dance atop the boulder as it plummets, laughing at the absurdity, is to reclaim agency in a world bent on its erosion. Corporate necropolitics may dictate the cliff’s edge, but Camus’ rebel writes their own meaning into the fall.

John Gray’s Response: The Futility of Human Hubris and the Inevitability of Corporate Necropolitics

John Gray would dismiss Heidegger’s notion of “authenticity” in the face of corporate-driven collapse as yet another human delusion, a futile attempt to impose meaning on a species inherently driven by primal, self-destructive instincts. For Gray, corporations outsourcing a mass die-off is not a perversion of human nature but its logical endpoint. The privatization of apocalypse—carbon offsets as modern indulgences, greenwashing as secular salvation—is not an aberration but a reflection of humanity’s eternal dance with hubris and self-deception.

Gray would argue that corporations like Shell and BP are not rogue actors but manifestations of a deeper truth: humans, like all animals, are wired to exploit resources and dominate ecosystems. The idea that we might “rebel” against corporate necropolitics is, to Gray, a romantic fantasy. Just as Sisyphus’ boulder rolls eternally, so too does human folly. The notion of dismantling systems built on quarterly dividends ignores the evolutionary reality that hierarchies, greed, and shortsightedness are coded into our species. BP’s wind farms and Amazonian drills are not contradictions but complementary expressions of humanity’s Faustian bargain—a species forever chasing progress while accelerating its own demise.

For Gray, the existential burden placed on individuals—recycling, guilt, grief—is a distraction, but not one orchestrated solely by corporations. It is a symptom of humanity’s refusal to confront its own limitations. Heidegger’s “being-toward-death” becomes a tragic farce under Gray’s lens: corporations do not “outsource” mortality but reveal humanity’s incapacity to reckon with finitude. The crisis is not a corporate invention but an inevitability, given our species’ inability to transcend its biological and psychological constraints.

Gray’s response would reject calls for collective rebellion or systemic overhaul as naive. He might cite history’s endless cycles of collapse and renewal, where new regimes simply replicate old pathologies. Even if corporations vanished, the same drives would reemerge in different forms—a new priesthood of tech barons or bureaucrats peddling their own myths of salvation. The idea of “reclaiming mortality” as a collective call to arms is, to Gray, another anthropocentric fairy tale, a refusal to accept that humans are not protagonists in a meaningful narrative but transient organisms in an indifferent universe.

In Gray’s bleak vision, survival lies not in revolt but in resignation—a cold-eyed acknowledgment of our species’ limits. The corporate boulder will keep rolling, not because of malice, but because we are the boulder. To imagine steering it elsewhere is to indulge in the same hubris that created the crisis. The only authentic response, for Gray, is to abandon the delusion of control and confront the raw truth: we are not architects of our fate, but passengers on a ship we never learned to sail.

Jem Bendell’s Response: Deep Adaptation and the Corporate Necrosis of Our Future

Jem Bendell, architect of the Deep Adaptation framework, would argue that Heidegger’s “being-toward-death” is not merely twisted under corporate capitalism—it is obliterated by systems that profit from our collective dissociation from collapse. For Bendell, corporations like Shell and BP exemplify the “arrested development” of a species in denial, outsourcing mortality to the masses while peddling greenwashed fantasies of salvation. Carbon offsets and “net-zero” pledges are not just modern indulgences; they are weapons of deferral, delaying the reckoning required to confront civilizational unraveling.

Bendell’s Four R’s—Resilience, Relinquishment, Restoration, Reconciliation—offer a roadmap for navigating this crisis. Resilience demands we prioritize what truly sustains life: community networks, local food systems, and mutual aid, not corporate ESG reports. Relinquishment requires abandoning the illusion that fossil fuel giants can reform—Shell’s Amazon drilling and BP’s offshore lobbying are not anomalies but proof that these entities must be dismantled, not negotiated with. Restoration involves healing ecosystems and relationships fractured by extraction, but Bendell cautions against mistaking corporate reforestation PR for genuine repair. Finally, Reconciliation means facing the grief of loss—not just ecological, but the death of the myth that capitalism can self-correct.

Where Heidegger’s authenticity is rebellion, Bendell’s is radical pragmatism. The corporate boulder will keep rolling, but Bendell urges us to stop pushing and start building lifeboats. This isn’t passive surrender but strategic defiance: divesting from growth-obsessed systems, creating parallel economies, and nurturing “post-corporate” communities that operate outside the necrotic logic of profit. Authenticity here is rejecting the lie that individual virtue (recycling, carbon tracking) can absolve systemic crimes. Instead, it’s about collective triage—channeling energy into what can be salvaged, not what can be sold.

Bendell’s response to corporate necropolitics is stark: Collapse is inevitable, but extinction is not. The task is not to halt Sisyphus’ boulder but to relearn how to live as it crushes the old world. Corporations, he’d argue, are relics of a dying paradigm—zombie institutions feeding on the carcass of a finite planet. Our power lies not in overthrowing them, but in rendering them obsolete through radical interdependence. Survival begins when we stop buying their indulgences and start burying their myths.

Guy McPherson’s Response: Embracing Inevitability in the Shadow of Corporate-Driven Collapse

Guy McPherson would respond to Heidegger’s “being-toward-death” with a stark, unflinching acknowledgment of near-term human extinction, framing corporate capitalism’s outsourcing of mortality not as a perversion of existence but as a tragic accelerant of an already unstoppable trajectory. For McPherson, Shell’s reforestation charades and BP’s greenwashed wind farms are not mere hypocrisies but symptoms of a civilization hurtling toward collapse, driven by irreversible climate feedback loops—Arctic methane releases, albedo loss, and oceanic acidification—that humanity can no longer halt. Where Heidegger’s authenticity involves rebellion against corporate necropolitics, McPherson would argue that such efforts, while noble, are ultimately futile: the boulder of ecological collapse has already reached terminal velocity.

McPherson’s grim pragmatism rejects the illusion that dismantling corporations or divesting from their systems could reverse our course. Instead, he posits that corporate capitalism’s exploitation of the planet has already triggered cascading tipping points, rendering collapse inevitable. Authenticity, in this context, shifts from rebellion to radical acceptance—not passivity, but a conscious embrace of our shared fate. It demands relinquishing the false hope of techno-salvation or reform and focusing on what he terms “deep adaptation”: fostering resilient, compassionate communities to navigate the unraveling.

For McPherson, living authentically means confronting the raw truth that Sisyphus’ boulder will crush us all, yet choosing to live with integrity in its shadow. This entails rejecting corporate greenwashing not out of faith in systemic change, but to reclaim fleeting moments of meaning. It is in growing gardens, nurturing relationships, and practicing mutual aid that we defy the nihilism of endless growth. Corporations, in McPherson’s view, are already obsolete—zombie institutions propped up by a dying system. Their final act is to distract us from the urgent work of preparing for the inevitable: not to survive, but to meet the end with eyes open, hearts connected, and hands unshackled from their illusions.

In the end, McPherson’s response is a call to mourn and mobilize—to grieve the future we’ve lost while cultivating grace in the time that remains. The corporate apocalypse is not a metaphor but a lived reality, and our task is to face it not as cogs in their machine, but as beings who chose solidarity over surrender, even as the horizon darkens.

A Buddhist Response: Interbeing, Impermanence, and the Liberation from Corporate Samsara

For Buddhists, Heidegger’s “being-toward-death” would be reframed not as an existential confrontation, but as an invitation to awaken to pratītyasamutpāda—the interdependence of all life. Corporations outsourcing a mass die-off embody the delusion of separateness, mistaking profit for purpose and exploitation for progress. Shell’s Amazonian drilling and BP’s greenwashed wind farms are not mere hypocrisies but manifestations of the three poisons—greed (raga), aversion (dvesha), and delusion (moha)—that perpetuate samsara, the cycle of suffering. Carbon offsets and “net-zero” pledges are modern-day asavas (taints), obscuring the truth of impermanence (anicca) and the inevitability of karmic consequences.

The Buddhist critique would center on the corporate illusion of control. By privatizing the apocalypse, corporations deepen humanity’s attachment to maya (illusion), convincing us that ecological collapse can be commodified, postponed, or absolved through transactional gestures. This is the antithesis of Right Livelihood, one of the Noble Eightfold Path’s pillars, which demands work that honors interdependence rather than severing it. Authenticity, in Buddhist terms, is not rebellion but mindful disengagement from systems rooted in greed. It means seeing through the lie that personal virtue (recycling, carbon austerity) can cleanse collective harm, and instead cultivating metta (loving-kindness) and karuna (compassion) as acts of radical resistance.

The existential burden placed on individuals—guilt, grief, hypervigilance—mirrors the suffering of clinging to a self that is, ultimately, empty (anatta). Buddhists would urge releasing this burden, not through resignation, but through collective awakening: recognizing that corporations, like all phenomena, are impermanent and dependent on our participation. The Sisyphus myth dissolves here—there is no boulder to push, only a web of causes and conditions to untangle.

To “live authentically” is to build sanghas (communities) grounded in ahimsa (non-harm) and dana(generosity). It is to boycott not just plastic but the mindset of scarcity and separation that fuels corporate necropolitics. Shell and BP thrive because we mistake their stories for reality—Buddhism dissolves those stories, revealing the emptiness of their claims.

The corporate apocalypse is not a future event but a present-moment truth—a mirror reflecting our shared karma. Liberation lies not in fighting the boulder but in dissolving the mountain. As Thich Nhat Hanh taught, “We are here to awaken from the illusion of separateness.” The climate crisis, then, becomes a collective koan: How do we live fully, knowing the world is burning? The answer: Tend the fire together, with compassion as the water that cools, connects, and transcends.

An Iroquois (Haudenosaunee) Response: The Seventh Generation Principle and the Sacred Duty of Stewardship

For the Haudenosaunee (Iroquois), Heidegger’s “being-toward-death” would be inseparable from the sacred responsibility of “Seven Generations” thinking—the imperative to act today in ways that honor ancestors and safeguard descendants seven generations into the future. Corporate capitalism’s outsourcing of mortality is not just a moral failure but a profound violation of this covenant, reducing the web of life to a ledger of profit and loss. Shell’s Amazonian drilling and BP’s greenwashed wind farms are not merely hypocritical; they are desecrations of the original instructions to live in reciprocity with the Earth.

The Haudenosaunee would reject the corporate commodification of apocalypse—carbon offsets as “indulgences,” net-zero pledges as absolution—as a grotesque inversion of natural law. In their worldview, land is not property but a living relative, entrusted to humanity’s care. Corporations, by privatizing destruction and peddling false repair, commit a double betrayal: severing the relationship between humans and the Earth while eroding the intergenerational bonds that define communal survival. Authenticity, in this context, is not rebellion but reclamation—reviving the original agreements of stewardship that corporations have trampled.

The Haudenosaunee Confederacy’s Great Law of Peace enshrines a governance model where decisions are weighed against their impact on the unborn. This stands in stark contrast to corporate capitalism’s quarterly dividends, which mortgage the future for present gain. For the Iroquois, BP’s wind farms and Shell’s reforestation schemes would be seen as fragmented gestures, incapable of restoring balance because they ignore the holistic truth of interdependence. To “live authentically” is to reject the corporate boulder entirely, not by pushing against it, but by rebuilding the relational world it has shattered: restoring soil, rivers, and forests as kin, not resources.

The Haudenosaunee would frame corporate-driven collapse as a spiritual crisis, rooted in humanity’s alienation from its role as a custodian, not a conqueror. Their resistance would embody “Onkwehonweh”—the original ways—prioritizing ceremonies that renew gratitude for the Earth and legal frameworks that recognize nature’s inherent rights. Modern movements like the Rights of Nature laws, inspired by Indigenous philosophies, echo this: granting rivers, forests, and ecosystems legal personhood to challenge corporate exploitation in courts.

For the Iroquois, survival is not about dismantling corporations but reweaving the sacred hoop they have fractured. This means reviving seed-saving traditions, blocking pipelines through nonviolent direct action (as seen at Standing Rock), and teaching children the language of the land. Authenticity is measured by how deeply one honors the covenant with life itself—planting trees whose shade they will never sit under, fighting for waters their great-grandchildren will drink.

Corporate capitalism’s apocalypse is not inevitable but a choice—one the Haudenosaunee refuse to legitimize. Their answer to Heidegger’s “being-toward-death” is “being-toward-life”: a daily practice of gratitude, responsibility, and repair. The Sisyphus myth holds no power here—there is no boulder to push, only a garden to tend, a fire to keep burning for those yet to come.

As Oren Lyons, Faithkeeper of the Turtle Clan, once said: “We are the ancestors of the future. What we do now, they will live with.” The corporate death cult thrives on forgetting; the Haudenosaunee survive by remembering—and fighting to ensure the seventh generation inherits more than ashes.

The Yanomami Response: The Forest as Kin and the Sacred Imperative of Reciprocity

For the Yanomami of the Amazon, Heidegger’s “being-toward-death” is not an existential abstraction but a lived truth woven into the fabric of Urihi—the forest, a living, breathing entity they regard as kin. Corporate capitalism’s outsourcing of a mass die-off is not merely a moral failing but a cosmic violation, a rupture in the reciprocity that binds humans to the Earth. Shell’s drills in the Amazon and BP’s greenwashed wind farms are not hypocrisies but acts of xawara (epidemic destruction), a term the Yanomami use for the sickness brought by outsiders who sever the forest’s veins for profit. Carbon offsets and “net-zero” pledges are not indulgences but false curses, attempts to commodify a crisis that cannot be bought or sold, only mourned and healed.

The Yanomami understand the forest as a body—its rivers as blood, its trees as lungs, its soil as flesh. To mine, drill, or clear-cut is to dismember a relative. Corporate “repair” projects, like Shell’s reforestation, are seen as wounds dressed with poison, illusions that mask the hemorrhage of biodiversity and the silencing of ancestral spirits. For the Yanomami, authenticity is not rebellion but relentless reciprocity: hunting only what is needed, planting in harmony with seasons, and defending the forest with their lives. They reject the corporate ledger of destruction and repair, because in their cosmology, harm cannot be “offset”—it can only be atoned through ritual, restraint, and regeneration.

The existential burden placed on individuals—recycling, guilt, grief—is alien to the Yanomami, who view collapse not as a personal failing but a collective theft. Corporations, in their eyes, are nape (non-Yanomami) entities devoid of yãkoana (spiritual wisdom), agents of a death cult that mistakes profit for life. BP’s wind farms and Shell’s drills are not opposites but twin blades of the same machete, hacking at the roots of the world-tree that sustains all beings.

The Yanomami’s resistance is rooted in shamanic vigilance and territorial defiance. Leaders like Davi Kopenawa denounce mining and deforestation as “the smoke of the white man’s greed,” a toxic fog that suffocates spirits and poisons rivers. Their fight is not just for land but for the right to exist in relation—to maintain the dialogue between humans, animals, and ancestral forces that corporate extraction silences.

To “live authentically,” for the Yanomami, is to honor the covenant of yãkwa—the eternal exchange between humans and the forest. It means rejecting the corporate boulder not through individual revolt but through collective remembrance: passing down stories, protecting sacred sites, and teaching children to listen to the whispers of the wind and the cries of the jaguar. The Sisyphus myth holds no meaning here—there is no boulder to push, only a forest to rejoin, a web to reweave.

The Yanomami do not grieve the apocalypse; they ritualize it. In ceremonies, they summon hekura spirits to heal the forest’s wounds and confront the xapiri (ancestral beings) who govern balance. Their answer to corporate necropolitics is not despair but sacred rage—a refusal to let the forest’s song be drowned out by bulldozers and bank ledgers.

The Yanomami know what corporations forget: the Earth outlives all empires. Their resistance is not a call to arms but a reminder that the forest itself is the ultimate warrior. As Kopenawa warns, “The white man thinks he can buy the sky. But when the last tree falls, his money will be as worthless as ashes.” To live authentically is to stand with the Yanomami—not as saviors, but as students learning to hear the forest’s heartbeat again. The apocalypse is not inevitable; it is a choice. And the Yanomami choose life.

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