Definition
“Alternative hedonism” challenges dominant conceptions of the “good life” in capitalist societies, and seeks to promote the benefits of less growth-driven, materialistic, and individualized ways of living, working and consuming.
It stands out among theories of sustainable consumption in the attention paid to negative aspects of the “consumerist” lifestyle for affluent consumers themselves (e.g., stress, ill-health, time scarcity, noise, congestion; see Hedonic Treadmill), and in the emphasis placed on the pleasures of the slower-paced, less work-centered and more collaborative ways of living that could otherwise be enjoyed (see Work-Life Balance). Alternative hedonism rejects the pervasive view of consumerist lifestyles as the ideal of the “good life” to which all other less affluent societies will “by nature” aspire. Instead, the theory argues that consumerism now functions primarily as a means of further enhancing the global reach and command of corporate power at the expense of the health and well-being of both the planet and the majority of its inhabitants.
In opening up a post-consumerist approach to human flourishing, alternative hedonism (i) highlights what people are beginning to experience themselves about the anti-consumerist aspects of their own needs and preferences and (ii) implies a broader systemic opposition to the existing economic and social order.
History
Alternative hedonism has been most fully developed by various authors over the last 15 years (Soper et al., 2009; Soper, 2020; cf. Jackson, 2021). Whereas many critiques of consumerism dwell on its ecologically disastrous impact and appeal to the moral obligation we have to change our ways, the alternative hedonist focus is on the pleasures of doing so. This concept is at odds with hedonism, which is essentially self-oriented and about endorsing personal indulgence (see Hedonic Treadmill). Alternative hedonism advocates for more collective modes of living, over the egoism and privatized consumption habits promoted by capitalist consumer culture.
The resulting research has critiqued the proliferation of many goods and services that would otherwise not be needed at all – or could in many cases be supplied more collectively – at less cost to the environment, and in a less socially isolating manner. It has also led to critiques of making consumption the marker of social status and, thereby, creating a competitive spiral of acquisition (see Conspicuous/Positional Consumption). Conspicuous and invidious consumption of this kind (buying goods to gain the attention or envy of others) has played a major role in the expansion of many markets (notably in clothing, household goods, and cars), and has in that sense served the growth economy extremely well. However, from the point of view of consumers themselves, the gratifications of conspicuous consumption are jinxed by what has come to be known as the “hedonic treadmill” – the fact that happiness tends to stabilize, whatever the gains in material goods. Furthermore, the desire to keep pace in the competition for status goods is like a treadmill where no one can finally win, and everyone must keep walking simply to maintain their place. Earlier findings on this have been reinforced by empirical studies suggesting that, beyond a certain point, increased income does not bring about any increase in happiness (see Household Income Versus Happiness).
Different Perspectives
Alternative hedonism acknowledges that what counts as happiness is contested, as are the ways in which it is assessed (Soper, 2020: 67–68; Boston Review, 2023: 28–30). It also recognizes that the commitment to a fair and sustainable global order depends upon the emergence of some kind of cross-cultural consensus on human needs and well-being (see Well-being Economy, Buen Vivir and Buenos Convivires, Doughnut Economy, Consumption Corridors). It raises, in other words, the complex question of the criteria and norms of a universally satisfying and enduringly available provision for consumption (see Fair Consumption Space). Therefore, although it is essential that we do not let ideas of happiness and well-being be defined solely in terms of market provision and sale, we also need to be sensitive to the difficulties of agreeing on the qualities of the “good life”.
Most critical responses to “alternative hedonism” have been directed to its focus on consumption rather than production. This has been seen as mistakenly targeting wealthier individual consumers rather than the systemic forces of capitalist industry and commerce as responsible for ecological degradation. The concept of alternative hedonism should instead be understood as propelled by a concern with radical economic and social transformation in affluent democracies: by engaging with emergent forms of disaffection with consumer culture, and giving voice to an alternative “politics of prosperity”, it seeks to encourage a cultural revolution that could eventually issue in a political mandate for systemic change (Soper, 2020: 69–76; cf. 164–169; see Social Norms, Social Movements, Values and Consumption). It has also been argued, in this context, that “consumerism” is better viewed not as a middle-class preserve, but as a regime of consumption to whose forms of provision, work ethic, and material aesthetic everyone in affluent societies is currently subject, whatever their income.
Alternative hedonism has also been criticized for advocating degrowth. Although a degrowth transition will indeed depend (in the short term) on expanding activity in key areas such as renewable energy and demand reduction, education (see Education for Sustainable Consumption), and caring services, what matters is how we view that transitional growth. Do we view it as necessary within an economic system that is being redesigned to foster ways of living and ideas of prosperity very different from those of profit-driven, capitalist consumer culture? Or are we viewing “growth” as an essential and permanent dynamic of any effective economic order, and thus as both compatible with environmental conservation and enduringly sustainable? If the latter is the case, growth must be rejected since more efficient technologies have always led to overall expansion in resource use and commodities (see Energy Overshoot, Rebound Effect).
Application
Alternative hedonism can help to inspire a more diverse and substantial opposition to prevailing economic orthodoxy by supplying a broader cultural dimension to the existing arguments and outlook regarding the necessity for systemic change. Persuading voters to support the needed changes in consumption will not be easy. But many who are already uneasy about the impact of continuous growth-driven consumption are likely to respond quite positively to an alternative hedonist discourse on prosperity. A compelling representation of the potential for a fairer and more pleasurable way of living for society as a whole can also help to offset the defiant inaction on climate change of the populist right.
Alternative Hedonism provides a framework for those engaged in Commoning and ecosocialist activism and campaigns (see Social Movements, Degrowth, Steady-State Economy, Foundational Economy, Eco-Communities). Green policies of questionable popularity when first implemented (e.g., congestion charging, “15 minute cities”, rewilding) illustrate an “alternative hedonist” dialectic whereby support for them is enhanced through the public experience of the benefits they provide (see Urban Planning and Spatial Allocation). In challenging mainstream imagery of the “good life”, “Badvertising”, Yellow Dot Studios, and similar campaigns are now helping to create a much-needed alternative aesthetic of material culture (see Subvertising).
Alternatives to growth-driven capitalism are already being realized in the interstices of the mainstream market through the expanding culture of what has been termed “collaborative” or “connected” consumption: networks of sharing, recycling, exchange of goods and service provision (including banking and other financial services) that by-pass conventional commerce (see Prosumerism, Sharing Economy, Repair, Alternative Consumer Cooperatives). These have helped to reduce carbon emissions and waste while at the same time creating more ecosensitive communities and cooperative ways of living. In a transition period, such initiatives act as a check on the individualization of consumption and provide ways of circumventing the obstacles it places in the way of shared and more collective use of goods and forms of transport. They also help to subvert the reach and intrusion of the increasingly personalized address of internet advertising (see Information and Communication Technology). More generally, they check the dominant consumerist aesthetics of “newness” by shunning high street-led fashions and mass production in favor of clothes swapping, remakes, and homemade goods. They might also in the process prove to be hubs for exerting pressure on corporations to end reliance on sweat-shop labor and ever-faster turn-over times and to render them accountable for the pollution incurred in production (see Fast Fashion).
Further Reading
Boston Review. (2023). The politics of pleasure: Debating the good life. Cambridge, MA: Forum 23.
Hickel, J. (2020). Less is more. London: Penguin.
Jackson, T. (2021). Post growth: Life after capitalism. London: John Wiley and Sons.
Soper, K. (2020). Post-growth living: For an alternative hedonism. London: Verso.
Soper, K., Ryle, M., & Thomas, L. (Hrsg.) (2009). The politics and pleasures of consuming differently. Basingstoke: Palgrave Macmillan.