Abstract
This article examines the paradoxical mechanism of modern economic systems through the lens of what we term the “consumption pyramid.” It analyzes how this system perpetuates itself beyond simple demographic expansion, incorporating technological innovation, cultural programming, and psychological manipulation. The paper proposes a transition towards ecological humanism as an alternative framework for societal organization.
Introduction
At the foundation of the modern economic system lies a paradoxical mechanism that can be termed the “consumption pyramid.” Nations, in their pursuit of economic growth and increased tax revenues, create conditions for constant consumption growth. This, in turn, requires continuous expansion of the consumer base. While population growth might seem like a logical solution, this approach creates a peculiar financial pyramid where the system’s well-being entirely depends on the influx of new participants.
This view of the economic system might appear simplistic, and indeed, alternative explanations for economic growth exist through technological innovation, labor productivity improvements, or human capital development. However, focusing on the consumption mechanism allows us to see the deep contradictions within the modern economic system that often remain outside traditional economic analysis.
The Nature of Modern Consumption
Upon closer examination, it becomes evident that the nature of this mechanism is far more nuanced and multifaceted than simple demographic expansion. Population growth proves to be not the only path to expanding the consumer base — the system sustains itself through a complex network of technological innovations, cultural programming, and psychological manipulations working in concert to maintain and expand consumption patterns.
This system, while ostensibly built on principles of humanism and concern for human welfare, harbors a deep contradiction: the well-being of the minority becomes directly linked to the disadvantage of the majority, sacrificed to the mechanism of consumption. While traditional economic theory views this imbalance as a temporary phenomenon to be corrected by market mechanisms, we observe its systematic reproduction and deepening.
The Hyperreality of Consumption
To understand how this system sustains itself beyond simple demographic expansion, we must turn to a deeper analysis of modern consumption’s nature. Jean Baudrillard’s concept of “hyperreality” proves particularly useful here, revealing how consumption has transformed from simple need satisfaction into a complex system of social signification.
In this hyperreality, goods and services cease to be simple objects of use: an iPhone becomes not just a phone but a marker of social status and identity; an Instagram account transforms into a lifestyle showcase where each post demonstrates a certain level of consumption; even the choice of a coffee shop or gym becomes an act of social signification, where the real utility of the product or service is secondary to its symbolic value.
False Needs and Social Media
The analysis of symbolic consumption alone is insufficient to understand how this system reproduces itself at the level of individual consciousness. Herbert Marcuse’s analysis of “false needs” becomes crucial here. Unlike economists who view consumer choice as a rational decision by an independent subject, Marcuse demonstrates how these needs are formed by the system itself.
These needs are not simply imposed from above but are internalized through complex marketing strategies, social media influence, and cultural narratives about success and self-realization. Modern social platforms have elevated this mechanism to a new level: algorithmic feeds of TikTok and Instagram create closed information bubbles where a certain lifestyle and consumption level are presented as the only possible norm. “Influencers” become new archetypes of success, and their lifestyle becomes an unattainable but constantly pursued ideal.
The Sacrificial Nature of the System
This understanding of consumption mechanisms reveals that the system manifests its sacrificial nature not only in economic inequality but also in how it shapes human consciousness and social relations. The “sacrifice” occurs on multiple levels: environmental degradation, human labor exploitation, and perhaps most insidiously, the sacrifice of authentic human experience and relationships in favor of commodified interactions. This directly relates to Guy Debord’s analysis of the “society of the spectacle,” where social relations are mediated through images and commodities.
Technological Utopia and Its Limitations
Among various proposed solutions — from deglobalization to “green economy” — the idea of technological utopia is popular as it directly addresses the fundamental question of labor and production’s role in human society.
This idea, reminiscent of Saint-Simon and Fourier’s utopian projects, presents an interesting paradox. While it promises human liberation from routine labor through the transfer of production functions to machines and artificial intelligence, Lewis Mumford warns of the risk of creating a “megamachine” — a total technological system that doesn’t liberate but rather intensifies control over humans.
Towards Ecological Humanism
The limitations of technological solutions force us to consider a more fundamental question: what constitutes a fulfilling human life? Hannah Arendt’s concept of vita activa becomes particularly valuable here, emphasizing that a fulfilling human life requires not just consumption or production, but the ability to act in public space and participate in creating a common world.
We can already observe the emergence of alternative models of social organization that offer practical ways to overcome the logic of pure consumption. Local food cooperatives create a new type of economic relations based on trust and mutual support. Repair cafes form a culture of responsible consumption. Urban parks and public spaces become places of real interaction and collective creativity beyond commodity relations.
Conclusion
These examples don’t simply demonstrate the possibility of alternatives — they point the way to a new form of humanism — ecological humanism, where human well-being is measured not by consumption quantity but by the quality of connections: with other people, with nature, with one’s creative potential. This is humanism that prioritizes connection over consumption, creativity over acquisition, and community over competition.
The task before us lies in rethinking the very foundations of human development and prosperity. This requires moving beyond the false dichotomy of “growth or decline” towards creating truly sustainable and meaningful ways of existence. This is the path to a society where human dignity isn’t defined by consumption but is realized through creativity, cooperation, and meaningful participation in creating a common future — a future that doesn’t require sacrificing human potential or planetary health on the altar of consumption.
References
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Additional Sources on Contemporary Aspects
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Articles and Studies on Digital Transformation and Social Media
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