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Sunday, March 15, 2026

Planetary boundaries

From Wikipedia, the free encyclopedia
Planetary boundaries diagram 2025
The "Planetary Boundaries (PBs) diagram visually represents the current status of the nine PB processes that regulate our planet's health. Each process is quantified by one or more control variables based on observational data, model simulations and expert opinions." 2025.

Planetary boundaries are a framework to describe limits to the impacts of human activities on the Earth system. Beyond these limits, the environment may not be able to continue to self-regulate. This would mean the Earth system would leave the period of stability of the Holocene, in which human society developed.

These nine boundaries are climate change, ocean acidification, stratospheric ozone depletion, biogeochemical flows in the nitrogen cycle, excess global freshwater use, land system change, the erosion of biosphere integrity, chemical pollution, and atmospheric aerosol loading.

The framework is based on scientific evidence that human actions, especially those of industrialized societies since the Industrial Revolution, have become the main driver of global environmental change. According to the framework, "transgressing one or more planetary boundaries may be deleterious or even catastrophic due to the risk of crossing thresholds that will trigger non-linear, abrupt environmental change within continental-scale to planetary-scale systems."

The normative component of the framework is that human societies have been able to thrive under the comparatively stable climatic and ecological conditions of the Holocene. To the extent that these Earth system process boundaries have not been crossed, they mark the "safe zone" for human societies on the planet. Proponents of the planetary boundary framework propose returning to this environmental and climatic system; as opposed to human science and technology deliberately creating a more beneficial climate. The concept doesn't address how humans have massively altered ecological conditions to better suit themselves. The climatic and ecological Holocene this framework considers as a "safe zone" doesn't involve massive industrial farming. So this framework begs a reassessment of how to feed modern populations.

The concept has since become influential in the international community (e.g. United Nations Conference on Sustainable Development), including governments at all levels, international organizations, civil society and the scientific community. The framework consists of nine global change processes. In 2009, according to Rockström and others, three boundaries were already crossed (biodiversity loss, climate change and nitrogen cycle), while others were in imminent danger of being crossed.

In 2015, several of the scientists in the original group published an update, bringing in new co-authors and new model-based analysis. According to this update, four of the boundaries were crossed: climate change, loss of biosphere integrity, land-system change, altered biogeochemical cycles (phosphorus and nitrogen). The scientists also changed the name of the boundary "Loss of biodiversity" to "Change in biosphere integrity" to emphasize that not only the number of species but also the functioning of the biosphere as a whole is important for Earth system stability. Similarly, the "Chemical pollution" boundary was renamed to "Introduction of novel entities", widening the scope to consider different kinds of human-generated materials that disrupt Earth system processes.

In 2022, based on the available literature, the introduction of novel entities was concluded to be the 5th transgressed planetary boundary. Freshwater change was concluded to be the 6th transgressed planetary boundary in 2023 before ocean acidification was documented to be the 7th crossed limit in 2025.

Framework overview and principles

The basic idea of the Planetary Boundaries framework is that maintaining the observed resilience of the Earth system in the Holocene is a precondition for humanity's pursuit of long-term social and economic development. The Planetary Boundaries framework contributes to an understanding of global sustainability because it brings a planetary scale and a long timeframe into focus.

The framework described nine "planetary life support systems" essential for maintaining a "desired Holocene state", and attempted to quantify how far seven of these systems had been pushed already. Boundaries were defined to help define a "safe space for human development", which was an improvement on approaches aiming at minimizing human impacts on the planet.

The framework is based on scientific evidence that human actions, especially those of industrialized societies since the Industrial Revolution, have become the main driver of global environmental change. According to the framework, "transgressing one or more planetary boundaries may be deleterious or even catastrophic due to the risk of crossing thresholds that will trigger non-linear, abrupt environmental change within continental-scale to planetary-scale systems." The framework consists of nine global change processes. In 2009, two boundaries were already crossed, while others were in imminent danger of being crossed. Later estimates indicated that three of these boundaries—climate change, biodiversity loss, and the biogeochemical flow boundary—appear to have been crossed.

The scientists outlined how breaching the boundaries increases the threat of functional disruption, even collapse, in Earth's biophysical systems in ways that could be catastrophic for human wellbeing. While they highlighted scientific uncertainty, they indicated that breaching boundaries could "trigger feedbacks that may result in crossing thresholds that drastically reduce the ability to return within safe levels". The boundaries were "rough, first estimates only, surrounded by large uncertainties and knowledge gaps" which interact in complex ways that are not yet well understood.

The planetary boundaries framework lays the groundwork for a shifting approach to governance and management, away from the essentially sectoral analyses of limits to growth aimed at minimizing negative externalities, toward the estimation of the safe space for human development. Planetary boundaries demarcate, as it were, the "planetary playing field" for humanity if major human-induced environmental change on a global scale is to be avoided.

Authors

The authors of this framework was a group of Earth System and environmental scientists in 2009 led by Johan Rockström from the Stockholm Resilience Centre and Will Steffen from the Australian National University. They collaborated with 26 leading academics, including Nobel laureate Paul Crutzen, Goddard Institute for Space Studies climate scientist James Hansen, oceanographer Katherine Richardson, geographer Diana Liverman and the German Chancellor's chief climate adviser Hans Joachim Schellnhuber.

Most of the contributing scientists were involved in strategy-setting for the Earth System Science Partnership, the precursor to the international global change research network Future Earth. The group wanted to define a "safe operating space for humanity" for the wider scientific community, as a precondition for sustainable development.

Nine boundaries

Thresholds and tipping points

The 2009 study identified nine planetary boundaries with quantifications for seven of them, eight of them are now being quantified in 2025. These are :

  1. climate change (CO2 concentration in the atmosphere < 350 ppm and/or a maximum change of +1 W/m2 in radiative forcing);
  2. change in biosphere integrity (an annual rate of loss of biological diversity of < 10 extinctions per million species).
  3. land system change (< 15% of the ice-free land surface under cropland);
  4. freshwater change (< 4000 km3/yr of consumptive use of runoff resources);
  5. modification of biogeochemical flows in the nitrogen (N) cycle (limit industrial and agricultural fixation of N2 to 35 Tg N/yr) and phosphorus (P) cycle (annual P inflow to oceans not to exceed 10 times the natural background weathering of P);
  6. ocean acidification (mean surface seawater saturation state with respect to aragonite ≥ 80% of pre-industrial levels);
  7. increase in atmospheric aerosol loading (for this one process in the planetary boundaries framework, the scientists have not specified a global boundary quantification);
  8. stratospheric ozone depletion (less than 5% reduction in total atmospheric O3 from a pre-industrial level of 290 Dobson Units);
  9. introduction of novel entities in the environment (chemical pollution).


The quantification of individual planetary boundaries is based on the observed dynamics of the interacting Earth system processes included in the framework. The control variables were chosen because together they provide an effective way to track the human-caused shift away from Holocene conditions.

For some of Earth's dynamic processes, historic data display clear thresholds between comparatively stable conditions. For example, past ice-ages show that during peak glacial conditions, the atmospheric concentration of CO2 was ~180-200 ppm. In interglacial periods (including the Holocene), CO2 concentration has fluctuated around 280 ppm. To know what past climate conditions were like with an atmosphere with over 350 ppm CO2, scientists need to look back about 3 million years. The paleo record of climatic, ecological and biogeochemical changes shows that the Earth system has experienced tipping points, when a very small increment for a control variable (like CO2) triggers a larger, possibly catastrophic, change in the response variable (global warming) through feedbacks in the natural Earth System itself.

For several of the processes in the planetary boundaries framework, it is difficult to locate individual points that mark the threshold shift away from Holocene-like conditions. This is because the Earth system is complex and the scientific evidence base is still partial and fragmented. Instead, the planetary boundaries framework identifies many Earth system thresholds at multiple scales that will be influenced by increases in the control variables. Examples include shifts in monsoon behavior linked to the aerosol loading and freshwater use planetary boundaries.

Planetary Boundaries (as defined in 2025)
Earth-system
process
Control variable Boundary
value in 2025
"Current" value


(i.e. for the year provided in the source)

Boundary now
exceeded beyond the 2025 values? (based on "current" value)
Preindustrial Holocene base value
1. Climate Change Atmospheric carbon dioxide concentration (ppm by volume) 350 ppm 423 ppm yes 280
Total anthropogenic radiative forcing at top-of-atmosphere (W/m2) since the start of the industrial revolution (~1750) +1 Wm-2 +2.97 Wm-2 yes 0
2. Change in Biosphere Integrity Genetic diversity: Extinction rate measured as E/MSY (extinctions per million species-years) <10 E/MSY but with an aspirational goal of ca. 1 E/MSY (assumed background rate of extinction loss) >100 E/MSY yes 1 E/MSY
Functional diversity: energy available to ecosystems (NPP) (% HANPP) HANPP (in billion tonnes of C year−1) <10% of preindustrial Holocene NPP, i.e., >90% remaining for supporting biosphere function 30% HANPP yes 1.9% (2σ variability of preindustrial Holocene century-mean NPP)
3. Land System Change Part of forests rested intact (percent) 75 % from all forests including 85 % from Boreal forest and Tropical forests, 50 % from Temperate forests Global: 59% yes 0
4. Freshwater Change Blue water: human induced disturbance of blue water flow Upper limit (95th percentile) of global land area with deviations greater than during preindustrial, Blue water: 12.9% 22.6% yes 9.4%
Green water: human induced disturbance of water available to plants (% land area with deviations from preindustrial variability) 12.4% 22.0% yes 9.8%
5. Modification of Biogeochemical Flows Phosphate global: P flow from freshwater systems into the ocean; regional: P flow from fertilizers to erodible soils (Tg of P year−1) Global: 11 Tg of P year−1; regional: 6.2 Tg of P year−1 mined and applied to erodible (agricultural) soils. Global: 4.4 Tg of P year−1;

regional: 18.2 Tg of P year−1

yes 0
Nitrogen global: industrial and intentional fixation of N (Tg of N year−1) 62 Tg year−1 165 Tg year-1 yes 0
6. Ocean Acidification Global mean saturation state of calcium carbonate in surface seawater (omega units) 2.86 2.84 yes 3.44
7. Increase in Atmospheric Aerosol Loading Interhemispheric difference in AOD (Aerosol Optical Depth) 0.1 (mean annual interhemispheric difference) 0.063 no 0.03
8. Stratospheric Ozone Depletion Stratospheric ozone concentration (Dobson units) 277 285.7 no 290
9. Introduction of Novel Entities Percentage of synthetic chemicals released to the environment without adequate safety testing 0 >0 (transgressed) yes 0
  1. Natural Primary Production
  2. Human Appropriation of Natural Primary Production

"Safe operating spaces"

The planetary boundaries framework proposes a range of values for its control variables. This range is supposed to span the threshold between a 'safe operating space' where Holocene-like dynamics can be maintained and a highly uncertain, poorly predictable world where Earth system changes likely increase risks to societies. The boundary is defined as the lower end of that range. If the boundaries are persistently crossed, the world goes further into a danger zone.

It is difficult to restore a 'safe operating space' for humanity that is described by the planetary boundary concept. Even if past biophysical changes could be mitigated, the predominant paradigms of social and economic development appear largely indifferent to the looming possibilities of large scale environmental disasters triggered by human actions. Legal boundaries can help keep human activities in check, but are only as effective as the political will to make and enforce them.

Interaction among boundaries

Understanding the Earth system is fundamentally about understanding interactions among environmental change processes. The planetary boundaries are defined with reference to dynamic conditions of the Earth system, but scientific discussions about how different planetary boundaries relate to each other are often philosophically and analytically muddled. Clearer definitions of the basic concepts and terms might help give clarity.

There are many many interactions among the processes in the planetary boundaries framework. While these interactions can create both stabilizing and destabilizing feedbacks in the Earth system, the authors suggested that a transgressed planetary boundary will reduce the safe operating space for other processes in the framework rather than expand it from the proposed boundary levels. They give the example that the land use boundary could "shift downward" if the freshwater boundary is breached, causing lands to become arid and unavailable for agriculture. At a regional level, water resources may decline in Asia if deforestation continues in the Amazon. That way of framing the interactions shifts from the framework's biophysical definition of boundaries based on Holocene-like conditions to an anthropocentric definition (demand for agricultural land). Despite this conceptual slippage, considerations of known Earth system interactions across scales suggest the need for "extreme caution in approaching or transgressing any individual planetary boundaries."

Another example has to do with coral reefs and marine ecosystems: In 2009, researchers showed that, since 1990, calcification in the reefs of the Great Barrier that they examined decreased at a rate unprecedented over the last 400 years (14% in less than 20 years). Their evidence suggests that the increasing temperature stress and the declining ocean saturation state of aragonite is making it difficult for reef corals to deposit calcium carbonate. Multiple stressors, such as increased nutrient loads and fishing pressure, moves corals into less desirable ecosystem states. Ocean acidification will significantly change the distribution and abundance of a whole range of marine life, particularly species "that build skeletons, shells, and tests of biogenic calcium carbonate. Increasing temperatures, surface UV radiation levels and ocean acidity all stress marine biota, and the combination of these stresses may well cause perturbations in the abundance and diversity of marine biological systems that go well beyond the effects of a single stressor acting alone."

Proposed new or expanded boundaries since 2012

In 2012, Steven Running suggested a tenth boundary, the annual net global primary production of all terrestrial plants, as an easily determinable measure integrating many variables that will give "a clear signal about the health of ecosystems".

In 2015, a second paper was published in Science to update the Planetary Boundaries concept. The update concluded four boundaries had now been transgressed: climate, biodiversity, land use and biogeochemical cycles. The 2015 paper emphasized interactions of the nine boundaries and identified climate change and loss of biodiversity integrity as 'core boundaries' of central importance to the framework because the interactions of climate and the biosphere are what scientifically defines Earth system conditions.

In 2017, some authors argued that marine systems are underrepresented in the framework. Their proposed remedy was to include the seabed as a component of the earth surface change boundary. They also wrote that the framework should account for "changes in vertical mixing and ocean circulation patterns".

Subsequent work on planetary boundaries begins to relate these thresholds at the regional scale.

Debate and further research per boundary

Climate change

A 2018 study calls into question the adequacy of efforts to limit warming to 2 °C above pre-industrial temperatures, as set out in the Paris Agreement. The scientists raise the possibility that even if greenhouse gas emissions are substantially reduced to limit warming to 2 °C, that might exceed the "threshold" at which self-reinforcing climate feedbacks add additional warming until the climate system stabilizes in a hothouse climate state. This would make parts of the world uninhabitable for people, raise sea levels by up to 60 metres (200 feet), and raise temperatures by 4–5 °C (7.2–9.0 °F) to levels that are higher than any interglacial period in the past 1.2 million years.

Change in biosphere integrity

According to the biologist Cristián Samper, a "boundary that expresses the probability of families of species disappearing over time would better reflect our potential impacts on the future of life on Earth." The biodiversity boundary has also been criticized for framing biodiversity solely in terms of the extinction rate. The global extinction rate has been highly variable over the Earth's history, and thus using it as the only biodiversity variable can be of limited usefulness.

Nitrogen and phosphorus

The biogeochemist William Schlesinger thinks waiting until we near some suggested limit for nitrogen deposition and other pollutions will just permit us to continue to a point where it is too late. He says the boundary suggested for phosphorus is not sustainable, and would exhaust the known phosphorus reserves in less than 200 years.

The ocean chemist Peter Brewer queries whether it is "truly useful to create a list of environmental limits without serious plans for how they may be achieved ... they may become just another stick to beat citizens with. Disruption of the global nitrogen cycle is one clear example: it is likely that a large fraction of people on Earth would not be alive today without the artificial production of fertilizer. How can such ethical and economic issues be matched with a simple call to set limits? ... food is not optional."

Peak phosphorus is a concept to describe the point in time at which the maximum global phosphorus production rate is reached. Phosphorus is a scarce finite resource on earth and means of production other than mining are unavailable because of its non-gaseous environmental cycle. According to some researchers, Earth's phosphorus reserves are expected to be completely depleted in 50–100 years and peak phosphorus to be reached by approximately 2030. However, recent evidence shows that if phosphorus applications to soil are matched to the agronomic optimum for crop yield, it would take >500 years to exhaust currently econimically viable phosphorus reserves.

Ocean acidification

Surface ocean acidity is clearly interconnected with the climate change boundaries, since the concentration of carbon dioxide in the atmosphere is also the underlying control variable for the ocean acidification boundary.

The ocean chemist Peter Brewer thinks "ocean acidification has impacts other than simple changes in pH, and these may need boundaries too."

Land-system change

Across the planet, forests, wetlands and other vegetation types are being converted to agricultural and other land uses, impacting freshwater, carbon and other cycles, and reducing biodiversity. In the year 2015 the boundary was defined as 75% of forests rested intact, including 85% of boreal forests, 50% of temperate forests and 85% of tropical forests. The boundary is crossed because only 62% of forests rested intact as of the year 2015.

The boundary for land use has been criticized as follows: "The boundary of 15 per cent land-use change is, in practice, a premature policy guideline that dilutes the authors' overall scientific proposition. Instead, the authors might want to consider a limit on soil degradation or soil loss. This would be a more valid and useful indicator of the state of terrestrial health."

Freshwater

The freshwater cycle is another boundary significantly affected by climate change. Overexploitation of freshwater occurs if a water resource is mined or extracted at a rate that exceeds the recharge rate. Water pollution and saltwater intrusion can also turn much of the world's underground water and lakes into finite resources with "peak water" usage debates similar to oil.

The hydrologist David Molden stated in 2009 that planetary boundaries are a welcome new approach in the "limits to growth" debate but said "a global limit on water consumption is necessary, but the suggested planetary boundary of 4,000 cubic kilometres per year is too generous."

Green and blue water

A study concludes that the 'Freshwater use' boundary should be renamed to the 'Freshwater change', composed of "green" and "blue" water components. 'Green water' refers to disturbances of terrestrial precipitation, evaporation and soil moisture. Water scarcity can have substantial effects in agriculture. When measuring and projecting water scarcity in agriculture for climate change scenarios, both "green water" and "blue water" are of relevance.

In April 2022, scientists proposed and preliminarily evaluated 'green water' in the water cycle as a likely transgressed planetary boundary, as measured by root-zone soil moisture deviation from Holocene variability.

Ozone depletion

The stratospheric ozone layer protectively filters ultraviolet radiation (UV) from the Sun, which would otherwise damage biological systems. The actions taken after the Montreal Protocol appeared to be keeping the planet within a safe boundary.

The Nobel laureate in chemistry Mario Molina says "five per cent is a reasonable limit for acceptable ozone depletion, but it doesn't represent a tipping point".

Atmospheric aerosols

Worldwide each year, aerosol particles result in about 800,000 premature deaths from air pollution. Aerosol loading is sufficiently important to be included among the planetary boundaries, but it is not yet clear whether an appropriate safe threshold measure can be identified.

Novel entities (chemical pollution)

State parties to the Stockholm Convention on Persistent Organic Pollutants

Some chemicals, such as persistent organic pollutants, heavy metals and radionuclides, have potentially irreversible additive and synergic effects on biological organisms, reducing fertility and resulting in permanent genetic damage. Sublethal uptakes are drastically reducing marine bird and mammal populations. This boundary seems important, although it is hard to quantify. In 2019, it was suggested that novel entities could include genetically modified organisms, pesticides and even artificial intelligence.

A Bayesian emulator for persistent organic pollutants has been developed which can potentially be used to quantify the boundaries for chemical pollution. To date, critical exposure levels of polychlorinated biphenyls (PCBs) above which mass mortality events of marine mammals are likely to occur, have been proposed as a chemical pollution planetary boundary.

There are at least 350,000 artificial chemicals in the world. They are coming from "plastics, pesticides, industrial chemicals, chemicals in consumer products, antibiotics and other pharmaceuticals". They have mostly "negative effects on planetary health". Their production increased 50 times since 1950 and is expected to increase 3 times more by 2050. Plastics alone contain more than 10,000 chemicals and create large problems. The researchers are calling for limit on chemical production and shift to circular economy, meaning to products that can be reused and recycled.

In January 2022 a group of scientists concluded that this planetary boundary is already exceeded, which puts in risk the stability of the Earth system. They integrated the literature information on how production and release of a number of novel entities, including plastics and hazardous chemicals, have rapidly increased in the last decades with significant impact on the planetary processes.

In August 2022, scientists concluded that the (overall transgressed) boundary is a placeholder for multiple different boundaries for NEs that may emerge, reporting that PFAS pollution is one such new boundary. They show that levels of these so-called "forever chemicals" in rainwater are ubiquitously, and often greatly, above guideline safe levels worldwide. There are some moves to restrict and replace their use.

In 2024 a report by Planet Tracker, dedicated to this planetary boundary stipulated that The Chemical Abstracts Service (CAS) registered more than 204,000,000 chemicals since the 19 century. From them, over 350,000 chemicals are allowed for production and use in North America and Europe and from those 350,000, most are untested and 14% are unknown because companies does not disclose their composition. Their negative impacts on health is more than a tenth of the global GDP and they can impact more than 1 planetary boundary: Chlorofluorocarbons, for example, can impact 3 at the same time.

Planetary integrity

Planetary integrity is also called earth's life-support systems or ecological integrity. Scholars have pointed out that planetary integrity "needs to be maintained for long-term sustainability". The term integrity refers to ecological health in this context. The concept of planetary integrity is interlinked within the concept of planetary boundaries.

An Expert Panel on Ecological Integrity in 1998 has defined ecological integrity as follows: "Ecosystems have integrity when they have their native components (plants, animals and other organisms) and processes (such as growth and reproduction) intact."

There are many negative human impacts on the environment that are causing a reduction in planetary integrity. For example, the current biodiversity loss is threatening ecological integrity on a global scale. The Sustainable Development Goals might be able to act as a steering mechanism to address the current loss of planetary integrity.

The "Limits to Growth" (1972) and Gaia theory

The idea that there are limits to the burden placed upon our planet by human activities has been around for a long time. The Planetary Boundaries framework acknowledges the influence of the 1972 study, The Limits to Growth, that presented a model in which exponential growth in world population, industrialization, pollution, food production, and resources depletion outstrip the ability of technology to increase resources availability. Subsequently, the report was widely dismissed, particularly by economists and business people, and it has often been claimed that history has proved the projections to be incorrect. In 2008, Graham Turner from the Commonwealth Scientific and Industrial Research Organisation (CSIRO) published "A comparison of The Limits to Growth with thirty years of reality". The Limits to Growth has been widely discussed, both by critics of the modelling approach and its conclusions and by analysts who argue that the insight that societies do not live in an unlimited world and that historical data since the 1970s support the report's findings. The Limits to Growth approach explores how the socio-technical dynamics of the world economy may limit humanity's opportunities and introduce risks of collapse. In contrast, the Planetary Boundaries framework focuses on the biophysical dynamics of the Earth system.

Our Common Future was published in 1987 by United Nations' World Commission on Environment and Development. It tried to recapture the spirit of the Stockholm Conference. Its aim was to interlock the concepts of development and environment for future political discussions. It introduced the famous definition for sustainable development: "Development that meets the needs of the present without compromising the ability of future generations to meet their own needs."

Another key idea influencing the Planetary Boundaries framework is the Gaia theory or hypothesis. In the 1970s, James Lovelock and microbiologist Lynn Margulis presented the idea that all organisms and their inorganic surroundings on Earth are integrated into a single self-regulating system. The system has the ability to react to perturbations or deviations, much like a living organism adjusts its regulation mechanisms to accommodate environmental changes such as temperature (homeostasis). Nevertheless, this capacity has limits. For instance, when a living organism is subjected to a temperature that is lower or higher than its living range, it can perish because its regulating mechanism cannot make the necessary adjustments. Similarly the Earth may not be able to react to large deviations in critical parameters. In Lovelock's book The Revenge of Gaia, he suggests that the destruction of rainforests and biodiversity, compounded with global warming resulting from the increase of greenhouse gases made by humans, could shift feedbacks in the Earth system away from a self-regulating balance to a positive (intensifying) feedback loop.

Anthropocene

Science indicates that we are transgressing planetary boundaries that have kept civilization safe for the past 10,000 years. Evidence is growing that human pressures are starting to overwhelm the Earth's buffering capacity. Humans are now the most significant driver of global change, propelling the planet into a new geological epoch, the Anthropocene. We can no longer exclude the possibility that our collective actions will trigger tipping points, risking abrupt and irreversible consequences for human communities and ecological systems.

Scientists have affirmed that the planet has entered a new epoch, the Anthropocene. In the Anthropocene, humans have become the main agents of not only change to the Earth System but also the driver of Earth System rupture, disruption of the Earth System's ability to be resilient and recover from that change, potentially ultimately threatening planetary habitability. The previous geological epoch, the Holocene began about 10,000 years ago. It is the current interglacial period, and was a relatively stable environment of the Earth. There have been natural environmental fluctuations during the Holocene, but the key atmospheric and biogeochemical parameters have remained within relatively narrow bounds. This stability has allowed societies to thrive worldwide, developing agriculture, large-scale settlements and complex networks of trade.

According to Rockström et al., we "have now become so dependent on those investments for our way of life, and how we have organized society, technologies, and economies around them, that we must take the range within which Earth System processes varied in the Holocene as a scientific reference point for a desirable planetary state."

Various biophysical processes that are important in maintaining the resilience of the Earth system are also undergoing large and rapid change because of human actions. For example, since the advent of the Anthropocene, the rate at which species are going extinct has increased over 100 times, and humans are now the driving force altering global river flows as well as water vapor flows from the land surface. Continuing perturbation of Earth system processes by human activities raises the possibility that further pressure could be destabilizing, leading to non-linear, abrupt, large-scale or irreversible environmental change responses by the Earth system within continental- to planetary-scale systems.

Reception and debate

In summary, the planetary boundary concept is a very important one, and its proposal should now be followed by discussions of the connections between the various boundaries and of their association with other concepts such as the 'limits to growth'. Importantly, this novel concept highlights the risk of reaching thresholds or tipping points for non-linear or abrupt changes in Earth-system processes. As such, it can help society to reach the agreements required for dealing effectively with existing global environmental threats, such as climate change.

– Nobel laureate Mario J. Molina

The 2009 report was presented to the General Assembly of the Club of Rome in Amsterdam. An edited summary of the report was published as the featured article in a special 2009 edition of Nature alongside invited critical commentary from leading academics like Nobel laureate Mario J. Molina and biologist Cristián Samper.

Development studies scholars have been critical of aspects of the framework and constraints that its adoption could place on the Global South. Proposals to conserve a certain proportion of Earth's remaining forests can be seen as rewarding the countries such as those in Europe that have already economically benefited from exhausting their forests and converting land for agriculture. In contrast, countries that have yet to industrialize are asked to make sacrifices for global environmental damage they may have had little role in creating.

The biogeochemist William Schlesinger queries whether thresholds are a good idea for pollutions at all. He thinks waiting until we near some suggested limit will just permit us to continue to a point where it is too late. "Management based on thresholds, although attractive in its simplicity, allows pernicious, slow and diffuse degradation to persist nearly indefinitely."

In a global empirical study, researchers investigated how students of environmental and sustainability studies in 35 countries assessed the planetary boundaries. It was found that there are substantial global differences in the perception of planetary boundaries.

Subsequent developments

The "safe and just space" doughnut

Doughnut (economic model)

The Doughnut, or Doughnut economics, is a visual framework for sustainable development – shaped like a doughnut or lifebelt – combining the concept of planetary boundaries with the complementary concept of social boundaries. The name derives from the shape of the diagram, i.e. a disc with a hole in the middle. The centre hole of the model depicts the proportion of people that lack access to life's essentials (healthcare, education, equity and so on) while the crust represents the ecological ceilings (planetary boundaries) that life depends on and must not be overshot. The diagram was developed by University of Oxford economist Kate Raworth in her 2012 Oxfam paper A Safe and Just Space for Humanity and elaborated upon in her 2017 book Doughnut Economics: Seven Ways to Think Like a 21st-Century Economist and paper.

National environmental footprints

Several studies have assessed environmental footprints of nations based on planetary boundaries: for Portugal, Sweden, Switzerland, the Netherlands, the European Union, India, many of Belt and Road Initiative countries  as well as for the world's most important economies. While the metrics and allocation approaches applied varied, there is a converging outcome that resource use of wealthier nations – if extrapolated to world population – is not compatible with planetary boundaries.

Visualization of the planetary boundaries related to agriculture and nutrition

Human activities related to agriculture and nutrition globally contribute to the transgression of four out of nine planetary boundaries. Surplus nutrient flows (N, P) into aquatic and terrestrial ecosystems are of highest importance, followed by excessive land-system change and biodiversity loss. Whereas in the case of biodiversity loss, P cycle and land-system change, the transgression is in the zone of uncertainty—indicating an increasing risk (yellow circle in the figure), the N boundary related to agriculture is more than 200% transgressed—indicating a high risk (red marked circle in the figure). Here, nutrition includes food processing and trade as well as food consumption (preparation of food in households and gastronomy). Consumption-related environmental impacts are not quantified at the global level for the planetary boundaries of freshwater use, atmospheric aerosol loading (air pollution) and stratospheric ozone depletion.

Individual and collective allowances

Approaches based on a general framework of ecological limits include (transferable) personal carbon allowances and "legislated" national greenhouse gas emissions limits. Consumers would have freedom in their (informed) choice within (the collective) boundaries.

Usage at international policy level

United Nations

The United Nations secretary general Ban Ki-moon endorsed the concept of planetary boundaries on 16 March 2012, when he presented the key points of the report of his High Level Panel on Global Sustainability to an informal plenary of the UN General Assembly. Ban stated: "The Panel's vision is to eradicate poverty and reduce inequality, to make growth inclusive and production and consumption more sustainable, while combating climate change and respecting a range of other planetary boundaries." The concept was incorporated into the so-called "zero draft" of the outcome of the United Nations Conference on Sustainable Development to be convened in Rio de Janeiro 20–22 June 2012. However, the use of the concept was subsequently withdrawn from the text of the conference, "partly due to concerns from some poorer countries that its adoption could lead to the sidelining of poverty reduction and economic development. It is also, say observers, because the idea is simply too new to be officially adopted, and needed to be challenged, weathered and chewed over to test its robustness before standing a chance of being internationally accepted at UN negotiations."

In 2011, at their second meeting, the High-level Panel on Global Sustainability of the United Nations had incorporated the concept of planetary boundaries into their framework, stating that their goal was: "To eradicate poverty and reduce inequality, make growth inclusive, and production and consumption more sustainable while combating climate change and respecting the range of other planetary boundaries."

Elsewhere in their proceedings, panel members have expressed reservations about the political effectiveness of using the concept of "planetary boundaries": "Planetary boundaries are still an evolving concept that should be used with caution [...] The planetary boundaries question can be divisive as it can be perceived as a tool of the "North" to tell the "South" not to follow the resource intensive and environmentally destructive development pathway that rich countries took themselves... This language is unacceptable to most of the developing countries as they fear that an emphasis on boundaries would place unacceptable brakes on poor countries."

However, the concept is routinely used in the proceedings of the United Nations, and in the UN Daily News. For example, the United Nations Environment Programme (UNEP) Executive Director Achim Steiner states that the challenge of agriculture is to "feed a growing global population without pushing humanity's footprint beyond planetary boundaries." The UNEP Yearbook 2010 also repeated Rockström's message, conceptually linking it with ecosystem management and environmental governance indicators.

In their 2012 report entitled "Resilient People, Resilient Planet: A future worth choosing", The High-level Panel on Global Sustainability called for bold global efforts, "including launching a major global scientific initiative, to strengthen the interface between science and policy. We must define, through science, what scientists refer to as "planetary boundaries", "environmental thresholds" and "tipping points"".

European Commission

The planetary boundaries concept is also used in proceedings by the European Commission, and was referred to in the European Environment Agency synthesis report The European environment – state and outlook 2010.

Saturday, March 14, 2026

Transhumanist politics

From Wikipedia, the free encyclopedia

Transhumanist politics constitutes a group of political ideologies that generally express the belief in improving human individuals through science and technology. Specific topics include space migration, and cryogenic suspension. It is considered the opposing ideal to the concept of bioconservatism, as Transhumanist politics argue for the use of all technology to enhance human individuals.

History

The term "transhumanism" with its present meaning was popularised by Julian Huxley's 1957 essay of that name, at a time when his open endorsement of eugenics became socially controversial.

Natasha Vita-More was elected as a Councilperson for the 28th Senatorial District of Los Angeles in 1992. She ran with the Green Party, but on a personal platform of "transhumanism". She quit after a year, saying her party was "too neurotically geared toward environmentalism".

James Hughes identifies the "neoliberal" Extropy Institute, founded by philosopher Max More and developed in the 1990s, as the first organized advocates for transhumanism. And he identifies the late-1990s formation of the World Transhumanist Association (WTA), a European organization which later was renamed to Humanity+ (H+), as partly a reaction to the free market perspective of the "Extropians". Per Hughes, "[t]he WTA included both social democrats and neoliberals around a liberal democratic definition of transhumanism, codified in the Transhumanist Declaration." Hughes has also detailed the political currents in transhumanism, particularly the shift around 2009 from socialist transhumanism to libertarian and anarcho-capitalist transhumanism. He claims that the left was pushed out of the World Transhumanist Association Board of Directors, and that libertarians and Singularitarians have secured a hegemony in the transhumanism community with help from Peter Thiel, but Hughes remains optimistic about a techno-progressive future.

In 2012, the Longevity Party, a movement described as "100% transhumanist" by cofounder Maria Konovalenko, began to organize in Russia for building a balloted political party. Another Russian programme, the 2045 Initiative was founded in 2012 by billionaire Dmitry Itskov with its own proposed "Evolution 2045" political party advocating life extension and android avatars.

In October 2013, the political party Alianza Futurista ALFA was founded in Spain with transhumanist goals and ideals inscribed in its statutes.

In October 2014, Zoltan Istvan announced that he would be running in the 2016 United States presidential election under the banner of the "Transhumanist Party." By November 2019, the Party claimed 880 members, with Gennady Stolyarov II as chair.

In 2016, Klaus Schwab, in his book The Fourth Industrial Revolution, asserted that transhumanist technologies like gene editing such as CRISPR and others will inevitably merge human physical, digital, and biological domains, presenting this transformation as an unstoppable driver of human progress in a new political and societal era.

In 2016, Yuval Noah Harari's book Homo Deus: A Brief History of Tomorrow popularized transhumanist ideas, envisioning a future where biotechnology, genetic engineering, and artificial intelligence enable humans to transcend biological limits, potentially creating "superhumans" with enhanced cognitive, physical, and emotional capacities. In 2018, Yuval Noah Harari, in works like 21 Lessons for the 21st Century and public talks, called humans “hackable animals,” asserting that AI and biotechnology will inevitably enable entities to manipulate human behavior and cognition, presenting a transhumanist future as both unavoidable and politically transformative.

Other groups using the name "Transhumanist Party" exist in the United Kingdom and Germany.

Core values

According to a 2006 study by the European Parliament, transhumanism is the political expression of the ideology that technology and science should be used to enhance human abilities and characteristics like physical beauty, or lifespan.

According to Amon Twyman of the Institute for Ethics and Emerging Technologies (IEET), political philosophies which support transhumanism include social futurism, techno-progressivism, techno-libertarianism, and anarcho-transhumanism. Twyman considers such philosophies to collectively constitute political transhumanism.

Techno-progressives, also known as Democratic transhumanists, support equal access to human enhancement technologies in order to promote social equality and prevent technologies from furthering the divide among socioeconomic classes. However, libertarian transhumanist Ronald Bailey is critical of the democratic transhumanism described by James HughesJeffrey Bishop wrote that the disagreements among transhumanists regarding individual and community rights is "precisely the tension that philosophical liberalism historically tried to negotiate," but that disagreeing entirely with a posthuman future is a disagreement with the right to choose what humanity will become. Woody Evans has supported placing posthuman rights in a continuum with animal rights and human rights.

Riccardo Campa wrote that transhumanism can be coupled with many different political, philosophical, and religious views, and that this diversity can be an asset so long as transhumanists do not give priority to existing affiliations over membership with organized transhumanism. Truman Chen of the Stanford Political Journal considers many transhumanist ideals to be anti-political.

Anarcho-transhumanism

Flag of anarcho-transhumanism, represented by a blue and black diagonal flag, where the blue is representative of futuristic symbolism

Anarcho-transhumanism is an anti-capitalist ideology synthesizing anarchism with transhumanism that is concerned with both social and physical freedom respectively. Indeed, according to the anarcho-transhumanist activist William Gillis : "We should seek to expand our physical freedom just as we seek to expand our social freedom." Also, anarcho-transhumanists define freedom as the expansion of one's own ability to experience the world around them. Anarcho-transhumanists may advocate various praxis to advance their ideals, including computer hacking, three-dimensional printing, or biohacking.

The philosophy draws heavily from the individualist anarchism of William Godwin, Max Stirner and Voltairine de Cleyre as well as the cyberfeminism presented by Donna Haraway in A Cyborg Manifesto. Anarcho-transhumanist thought looks at issues surrounding bodily autonomydisabilitygenderneurodiversityqueer theorysciencefree software, and sexuality whilst presenting critiques through anarchist and transhumanist lens of ableismcisheteropatriarchy and primitivism. Much of early anarcho-transhumanist thought was a response to anarcho-primitivism. Anarcho-transhumanism may be interpreted either as criticism of, or an extension of humanism, because it challenges what being human means.

Anarcho-transhumanists also criticise non-anarchist forms of transhumanism such as democratic transhumanism and libertarian transhumanism as incoherent and unsurvivable due to their preservation of the state. They view such instruments of power as inherently unethical and incompatible with the acceleration of social and material freedom for all individuals. Anarcho-transhumanism is generally anti-capitalist, arguing capitalist accumulation of wealth would lead to dystopia while partnered with transhumanism, instead advocating for equal access to advanced technologies that enable morphological freedom and space travel.

Anarcho-transhumanist philosopher William Gillis has advocated for a 'social singularity', or a transformation in humanity's morals, to complement the technological singularity. This social singularity will ensure that no coercion will be required to maintain order in a future society where people are likely to have access to lethal forms of technology.

Democratic transhumanism

Democratic transhumanism, a term coined by James Hughes in 2002, refers to the stance of transhumanists (advocates for the development and use of human enhancement technologies) who espouse liberal, social, and/or radical democratic political views.

Philosophy

According to Hughes, the ideology "stems from the assertion that human beings will generally be happier when they take rational control of the natural and social forces that control their lives." The ethical foundation of democratic transhumanism rests upon rule utilitarianism and non-anthropocentric personhood theory. Democratic transhumanists support equal access to human enhancement technologies in order to promote social equality and to prevent technologies from furthering the divide among the socioeconomic classes. While raising objections both to right-wing and left-wing bioconservatism, and libertarian transhumanism, Hughes aims to encourage democratic transhumanists and their potential progressive allies to unite as a new social movement and influence biopolitical public policy.

An attempt to expand the middle ground between technorealism and techno-utopianism, democratic transhumanism can be seen as a radical form of techno-progressivism. Appearing several times in Hughes' work, the term "radical" (from Latin rādīx, rādīc-, root) is used as an adjective meaning of or pertaining to the root or going to the root. His central thesis is that emerging technologies and radical democracy can help citizens overcome some of the root causes of inequalities of power.

According to Hughes, the terms techno-progressivism and democratic transhumanism both refer to the same set of Enlightenment values and principles; however, the term technoprogressive has replaced the use of the word democratic transhumanism.

Hughes has identified 15 "left futurist" or "left techno-utopian" trends and projects that could be incorporated into democratic transhumanism:

List of democratic transhumanists

These are notable individuals who have identified themselves, or have been identified by Hughes, as advocates of democratic transhumanism:

Criticism

Science journalist Ronald Bailey wrote a review of Citizen Cyborg in his online column for Reason magazine in which he offered a critique of democratic transhumanism and a defense of libertarian transhumanism.

Critical theorist Dale Carrico defended democratic transhumanism from Bailey's criticism. However, he would later criticize democratic transhumanism himself on technoprogressive grounds.

Libertarian transhumanism

Libertarian transhumanism is a political ideology synthesizing libertarianism and transhumanism.

Self-identified libertarian transhumanists, such as Ronald Bailey of Reason magazine and Glenn Reynolds of Instapundit, are advocates of the asserted "right to human enhancement" who argue that the free market is the best guarantor of this right, claiming that it produces greater prosperity and personal freedom than other economic systems.

Principles

Libertarian transhumanists believe that the principle of self-ownership is the most fundamental idea from which both libertarianism and transhumanism stem. They are rational egoists and ethical egoists who embrace the prospect of using emerging technologies to enhance human capacities, which they believe stems from the self-interested application of reason and will in the context of the individual freedom to achieve a posthuman state of complete physical, mental, and social well-being and not merely the absence of disease or infirmity. They extend this rational and ethical egoism to advocate a form of "biolibertarianism".

As strong civil libertarians, libertarian transhumanists hold that any attempt to limit or suppress the asserted right to human enhancement is a violation of civil rights and civil liberties. However, as strong economic libertarians, they also reject proposed public policies of government-regulated and -insured human enhancement technologies, which are advocated by democratic transhumanists, because they fear that any state intervention will steer or limit their choices.

Extropianism, the earliest current of transhumanist thought defined in 1988 by philosopher Max More, initially included an anarcho-capitalist interpretation of the concept of "spontaneous order" in its principles, which states that a free market economy achieves a more efficient allocation of societal resources than any planned or mixed economy could achieve. In 2000, while revising the principles of Extropy, More seemed to be abandoning libertarianism in favor of modern liberalism and anticipatory democracy. However, many Extropians remained libertarian transhumanists.

Criticisms

Critiques of the techno-utopianism of libertarian transhumanists from progressive cultural critics include Richard Barbrook and Andy Cameron's 1995 essay The Californian Ideology; Mark Dery's 1996 book Escape Velocity: Cyberculture at the End of the Century; and Paulina Borsook's 2000 book Cyberselfish: A Critical Romp Through the Terribly Libertarian Culture of High-Tech.

Barbrook argues that libertarian transhumanists are proponents of the Californian Ideology who embrace the goal of reactionary modernism: economic growth without social mobility. According to Barbrook, libertarian transhumanists are unwittingly appropriating the theoretical legacy of Stalinist communism by substituting, among other concepts, the "vanguard party" with the "digerati", and the "new Soviet man" with the "posthuman". Dery coined the dismissive phrase "body-loathing" to describe the attitude of libertarian transhumanists and those in the cyberculture who want to escape from their "meat puppet" through mind uploading into cyberspace. Borsook asserts that libertarian transhumanists indulge in a subculture of selfishness, elitism, and escapism.

Sociologist James Hughes is the most militant critic of libertarian transhumanism. While articulating "democratic transhumanism" as a sociopolitical program in his 2004 book Citizen Cyborg, Hughes sought to convince libertarian transhumanists to embrace social democracy by arguing that:

  1. State action is required to address catastrophic threats from transhumanist technologies;
  2. Only believable and effective public policies to prevent adverse consequences from new technologies will reassure skittish publics that they do not have to be banned;
  3. Social policies must explicitly address public concerns that transhumanist biotechnologies will exacerbate social inequality;
  4. Monopolistic practices and overly restrictive intellectual property law can seriously delay the development of transhumanist technologies, and restrict their access;
  5. Only a strong liberal democratic state can ensure that posthumans are not persecuted; and
  6. Libertarian transhumanists (who are anti-naturalists) are inconsistent in arguing for the free market on the grounds that it is a natural phenomenon.

Klaus-Gerd Giesen, a German political scientist specializing in the philosophy of technology, wrote a critique of the libertarianism he imputes to all transhumanists. While pointing out that the works of Austrian School economist Friedrich Hayek figure in practically all of the recommended reading lists of Extropians, he argues that transhumanists, convinced of the sole virtues of the free market, advocate an unabashed inegalitarianism and merciless meritocracy which can be reduced in reality to a biological fetish. He is especially critical of their promotion of a science-fictional liberal eugenics, virulently opposed to any political regulation of human genetics, where the consumerist model presides over their ideology. Giesen concludes that the despair of finding social and political solutions to today's sociopolitical problems incites transhumanists to reduce everything to the hereditary gene, as a fantasy of omnipotence to be found within the individual, even if it means transforming the subject (human) to a new draft (posthuman).

Symbol of Left Transhumanism

Left Transhumanism

Left Transhumanism is a political ideology synthesizing left wing ideas and transhumanism.

Left Transhumanists believe a egalitarian approach to society and economics must be put within a Transhumanist context. Arguing that without egalitarianism, Transhumanism will amount to a form of elitism due to free market mechanisms. Furthermore it is argued that this trend is already occurring in the early stages. Citing Bryan Johnson's costly medical treatments and Jeff Bezos's Altos Labs as a case in point that the capitalist class is slowly gaining the ability to obtain longevity treatments while the rest of humanity dies at a rate of 100,000 per day.

Basis

Left Transhumanists hold that a new society must come about either through revolution or reforms for the masses of people to truly experience the opportunities of a Transhumanist society. Despite the abundance that may occur if a society has vastly automated labor. The social relations which dictate society will not allow that abundance to be distributed in a egalitarian manner under capitalism. Left Transhumanist often point to food production and hunger as well as the producible results of fast fashion and the 1 billion people without shoes as foreshadowing of the conditions which will encompass longevity treatments or an abundance of resources. In addition Left Transhumanists assert Transhumanism should return to its roots in regards to economics, holding that a return to a Transhumanism akin to Russian Cosmism or individuals such as Alexander Bogdanov, Konstantin Tsiolkovsky, or Ivan Yefremov may aid the promotion of Transhumanist ideals. Similarly to the relationship between Russian Cosmism and Socialism.

Criticisms

Jeffrey Noonan argues that a Marxist transhumanism is politically and ethically incoherent. While it is true that Transhumanists and Marxists believe that human beings are self-determining and self-transforming. Transhumanists are committed to transcending the material conditions of organic life with their ultimate aim being to encourage the emergence of an artificial superintelligence whose self-creative capacities are not limited by the needs of organic life forms. Socialism, by contrast, is a political and ethical movement committed to ending the suffering caused by capitalism, by changing social institutions and the values according to which resources are distributed and utilized.

Contrasting stances

Philosophical

Critics argue that libertarian transhumanism’s push for universal human enhancement reflects a philosophical hubris, akin to Enlightenment absolutism or despotism, presuming individual rational egoism can override shared human values and dictate a posthuman future for all. By asserting that technologies like genetic engineering or cognitive augmentation should universally reshape humanity, it is seen to violate humanism’s reverence for collective dignity and moral limits honoring humanity’s intrinsic sanctity. This imposition, framed as reason’s inevitable triumph, is critiqued as an ethical overreach that risks eroding the shared essence of human existence.

Bioconservatism

Bioconservatism (a portmanteau word combining "biology" and "conservatism") is a stance of opposition to modifying human nature, especially when perceived to threaten a given social order. Strong bioconservative positions include opposition to genetic modification of food crops, the cloning and genetic engineering of livestock and pets, and, most prominently, rejection of the genetic, prosthetic, and cognitive modification of human beings to overcome what are broadly perceived as current human biological and cultural limitations.

Bioconservatives range in political perspective from right-leaning religious and cultural conservatives to left-leaning environmentalists and technology critics. What unifies bioconservatives is skepticism about medical and other biotechnological transformations of the living world. Typically less sweeping as a critique of technological society than bioluddism, the bioconservative perspective is characterized by its defense of the natural, deployed as a moral category.

Despite being opposed, both transhumanism and bioconservatism, in their more moderate expressions, share an opposition to unsafe, unfair, undemocratic forms of technological development, and both recognize that such developmental modes can facilitate unacceptable recklessness and exploitation, exacerbate injustice and incubate dangerous social discontent.

Best of all possible worlds

From Wikipedia, the free encyclopedia
Gottfried Leibniz, the philosopher who coined the term "best of all possible worlds" in his 1710 work Théodicée.

The phrase "the best of all possible worlds" (French: Le meilleur des mondes possibles; German: Die beste aller möglichen Welten) was coined by the German polymath and Enlightenment philosopher Gottfried Leibniz in his 1710 work Essais de Théodicée sur la bonté de Dieu, la liberté de l'homme et l'origine du mal (Essays of Theodicy on the Goodness of God, the Freedom of Man and the Origin of Evil), more commonly known simply as the Theodicy. The claim that the actual world is the best of all possible worlds is the central argument in Leibniz's theodicy, or his attempt to solve the problem of evil.

Leibniz

In Leibniz's works, the argument about the best of all possible worlds appears in the context of his theodicy, a word that he coined by combining the Greek words Theos, 'God', and dikē, 'justice'. Its object was to solve the problem of evil, that is, to reconcile the existence of evil and suffering in the world with the existence of a perfectly good, all-powerful and all-knowing God, who would seem required to prevent it; as such, the name comes from Leibniz's conceiving of the project as the vindication of God's justice, namely against the charges of injustice brought against him by such evils. Proving that this is the best of all possible worlds would dispel such charges by showing that, no matter how it may intuitively appear to us from our limited point of view, any other world – such as, namely, one without the evils which trouble our lives – would, in fact, have been worse than the current one, all things considered.

Leibniz's argument for this conclusion may be gathered from the paragraphs 53–55 of his Monadology, which run as follows:

53. Now as there are an infinity of possible universes in the ideas of God, and but one of them can exist, there must be a sufficient reason for the choice of God which determines him to select one rather than another.

54. And this reason is to be found only in the fitness or in the degree of perfection which these worlds possess, each possible thing having the right to claim existence in proportion to the perfection which it involves.

55. This is the cause for the existence of the greatest good; namely, that the wisdom of God permits him to know it, his goodness causes him to choose it, and his power enables him to produce it.

Since this is a very compact exposition, the remainder of this section will explain the argument in more words. While the text refers to "possible universes", this article will often adopt the more common usage "possible worlds", which refers to the same thing, which is explained next. As Leibniz said in the Theodicy, this term should not be misunderstood as referring only to a single planet or reality, since it refers to the sum of everything that exists:

I call 'World' the whole succession and the whole agglomeration of all existent things, lest it be said that several worlds could have existed in different times and different places.

Possible worlds

Possible worlds, according to Leibniz's theory, are combinations of beings which are possible together, that is, compossible.

A being is possible, for Leibniz, when it is logically possible, i.e., when its definition involves no contradiction. For example, a married bachelor is impossible because a "bachelor" is, by definition, an unmarried man, which contradicts "married". But a unicorn, if defined as a horse with a horn, contains no contradiction, so that such a being is possible, even if none exist in the actual world.

Beings are possible together, in turn, when they do not enter into contradiction with each other. For instance, it is logically possible that a meteor might have fallen from the sky onto Wikipedia founder Jimmy Wales's head soon after he was born, killing him. But it is not logically possible that what happens in a given world (e.g. that Jimmy Wales founded Wikipedia) also does not happen in the same world (i.e. that Jimmy Wales did not found Wikipedia). While both of these events are logically possible in themselves, they are not logically possible together, or compossible – so, they cannot form part of the same possible world.

Leibniz claims in §53, then, that there are infinitely many of these possible worlds, or combinations of compossible beings, in the ideas of God. These are the worlds which God could possibly bring into existence, since not even God, according to Leibniz, could create a world which contains a contradiction.

Sufficient reason

Although God cannot create a self-contradictory world, he is all-powerful and all-knowing, as emphasized in §55. He cannot be prevented from creating a world by not knowing about it, or by lacking the power to make it. Given these assumptions, it might seem that God could create just any one of the worlds. And since there are infinitely many possible worlds, it might seem that, just as there is no greatest among the infinitely many numbers, there is no best of the possible worlds.

Leibniz rejects these possibilities by appealing to the Principle of Sufficient Reason (PSR), a central principle of his philosophical system. This principle, which he was the first to name, was once described by him as the principle "that nothing happens without a reason"; in the Monadology, which is the work at hand, he described it as follows:

31. Our reasoning is based upon two great principles: first, that of contradiction, by means of which we decide that to be false which involves contradiction and that to be true which contradicts or is opposed to the false. 32. And second, the principle of sufficient reason, in virtue of which we believe that no fact can be real or existing and no statement true unless it has a sufficient reason why it should be thus and not otherwise. Most frequently, however, these reasons cannot be known by us.

Since Leibniz adopted his principle, he could not admit that God chose to create this world rather than another – that God's choice was "thus and not otherwise" – for no reason, or "arbitrarily".

Leibniz then claims that the only possible reason for the choice between these possible worlds is "the fitness or the degree of perfection" which they possess – i.e., the quality which makes worlds better than others, so that the world with the greatness "fitness" or "perfection" is the best one. As the philosophers Michael Murray and Sean Greenberg interpreted it, this claim may be understood by the consideration that basing the choice on any other quality about the worlds would have been arbitrary, contrary to the PSR.

Leibniz claims that God's choice is caused not only by its being the most reasonable, but also by God's perfect goodness, a traditional claim about God which Leibniz accepted. As Leibniz says in §55, God's goodness causes him to produce the best world. Hence, the best possible world, or "greatest good" as Leibniz called it in this work, must be the one that exists.

Evil in the best world

Leibniz, following a long metaphysical tradition that goes back at least to Augustine, conceived of the perfection of the universe as its "metaphysical goodness", which is identical with "being", or "reality". The best world is the one with the greatest "degree of reality", the greatest "quantity of essence", the greatest "perfection" and "intelligibility". According to this tradition, "evil, though real, is not a 'thing', but rather a direction away from the goodness of the One"; evil is the absence of good, and accordingly, it is technically wrong to say that God created evil, properly speaking. Rather, he created a world which was imperfectly good.

According to the privation theory of evil, all examples of evils are analysed as consisting in the absence of some good that ought to be there, or is natural to a thing – for instance, disease is the absence of health, blindness is the absence of sight, and vice is the absence of virtue. Evil may be said to exist in the same way the hole of a donut exists: the donut was created, but the hole itself was not made, it was just never filled in – it is an absence. And just as the hole could not exist without the donut, evil is parasitic upon good, since it is the corruption of a good nature. "God is infinite, and the devil is limited; the good may and does go to infinity, while evil has its bounds."

Leibniz did, nevertheless, concede that God has created a world with evil in it, and could have created a world without it. He claimed, however, that the existence of evil does not necessarily mean a worse world, so that this is still the best world that God could have made. In fact, Leibniz claimed that the presence of evil may make for a better world, insofar as "it may happen that the evil is accompanied by a greater good" – as he said, "an imperfection in the part may be required for a perfection in the whole".

In light of the conceptual tools that have already been explained, this claim may be phrased as stating that there are goods in the universe which would not be compossible with the prevention of certain evils. This claim, which may seem counterintuitive, was elucidated by Leibniz in various ways. For instance, in the Theodicy, he used certain analogies to emphasize how the contrast provided by evil may increase the good, and make it more discernible:

Use has ever been made of comparisons taken from the pleasures of the senses when these are mingled with that which borders on pain, to prove that there is something of like nature in intellectual pleasures. A little acid, sharpness or bitterness is often more pleasing than sugar; shadows enhance colours; and even a dissonance in the right place gives relief to harmony. We wish to be terrified by rope-dancers on the point of falling and we wish that tragedies shall well-nigh cause us to weep. Do men relish health enough, or thank God enough for it, without having ever been sick? And is it not most often necessary that a little evil render the good more discernible, that is to say, greater?

In other works, Leibniz also used his broader theory that there are no "purely extrinsic denominations" – everything that may be said about something is essential to it. So, according to Leibniz, it is technically wrong to say that "I would be better off" in another possible world: each individual is world-bound, so that, if God had not actualized this specific world, I would not exist at all. And even if, due to my great personal suffering, I should think that it would be better for me to not exist, it would nevertheless be worse for the rest of the universe, since this world is the best possible world, as was proved.

Uses outside of theodicy

Leibniz also applied his theory of the best of all possible worlds to solve the problem of induction. Out of all possible worlds, God has chosen "the most perfect, that is to say, the one which is at the same time the simplest in hypotheses and the richest in phenomena". (Discourse on Metaphysics, §6) This justifies human beings in choosing to believe, out of the available theories, those which are simplest and have the most explanatory power.

Before Leibniz

The philosopher Calvin Normore has claimed that, according to the Stoics, this is the best of all possible worlds, and that this opinion was shared by Peter Abelard.

Avicenna argued that divine providence ensures that this is the best of all possible worlds.

Thomas Aquinas, in article 6 of question 25 of the first part of his Summa Theologiae, had affirmed that God can always make better what he has made, but only by making more things; "the present creation being supposed, cannot be better."

After Leibniz

18th century

Following the devastating Lisbon Earthquake (1 November 1755), which occurred decades after the publication of the Theodicy (1710), Leibniz's philosophical optimism and theodicy incurred considerable criticism both from his fellow Enlightenment philosophers and from Christian theologians. Critics of Leibniz argue that the world contains an amount of suffering too great to permit belief in philosophical optimism.

The claim that we live in the best of all possible worlds drew scorn most notably from Voltaire, who lampooned it in his comic novella Candide by having the character Dr. Pangloss (a parody of Leibniz and Maupertuis) repeat it like a mantra when great catastrophes keep happening to him and the titular protagonist. Derived from this character, the adjective "Panglossian" describes a person who believes that the actual world is the best possible one, or is otherwise excessively optimistic.

19th century

The physiologist Emil du Bois-Reymond, in his "Leibnizian Thoughts in Modern Science" (1870), wrote that Leibniz thought of God as a mathematician:

As is well known, the theory of the maxima and minima of functions was indebted to him for the greatest progress through the discovery of the method of tangents. Well, he conceives God in the creation of the world like a mathematician who is solving a minimum problem, or rather, in our modern phraseology, a problem in the calculus of variations – the question being to determine among an infinite number of possible worlds, that for which the sum of necessary evil is a minimum.

Du Bois-Reymond believed that Charles Darwin supported a version of Leibniz's perfect world, since every organism can be understood as relatively adapted to its environment at any point in its evolution.

Arthur Schopenhauer argued, contrary to Leibniz, that our world must be the worst of all possible worlds, because if it were only a little worse, it could not continue to exist.

20th century

The Theodicy was deemed illogical by the philosopher Bertrand Russell. Russell argues that moral and physical evil must result from metaphysical evil (imperfection). But imperfection is merely limitation; if existence is good, as Leibniz maintains, then the mere existence of evil requires that evil also be good. In addition, libertarian Christian theology (not related to political libertarianism) defines sin as not necessary but contingent, the result of free will. Russell maintains that Leibniz failed to logically show that metaphysical necessity (divine will) and human free will are not incompatible or contradictory. He also claims that when Leibniz analyzes the propositions, he is "ambiguous or doubtful..." (O'Briant). That is, Leibniz does not sound sure, and is unsure of himself when he writes his premises; and they do not work together without making Leibniz sound unsure of himself.

21st century

The philosopher Alvin Plantinga criticized Leibniz's theodicy by arguing that there probably is not such a thing as the best of all possible worlds, since one can always conceive a better world, such as a world with one more morally righteous person.

The philosopher William C. Lane defended Leibniz from Plantinga's criticism and also claimed that Leibniz's theory has pandeistic consequences:

If divine becoming were complete, God's kenosis – God's self-emptying for the sake of love – would be total. In this pandeistic view, nothing of God would remain separate and apart from what God would become. Any separate divine existence would be inconsistent with God's unreserved participation in the lives and fortunes of the actualized phenomena."

Leibniz's theodicy has been defended by Justin Daeley, who argues that God must create the best, and James Franklin, who argues that goods and evils in creation are interconnected with mathematical necessity and hence cannot be separated by divine power.

Organic electronics

From Wikipedia, the free encyclopedia https://en.wikipedia.org/wiki/Organic_electronics   ...