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The questions addressed included: can a world of 9-10 billion people vote its way to a sustainable future - or are new forms of leadership (even forms of authoritarian rule) going to be necessary? Are the rising global powers (China, India and Brazil among them) best placed to move towards more sustainable forms of development?

What of the link between democracy and sustainable development? Most respondents held that voter pressure meant that democracy was of benefit to sustainable development. Yet consultation with a more specialised group of experts found that only 28% believed that capitalism (often paired with democracy in its liberal variant) aided sustainable development, against 36% who said that capitalism inhibited it. Overall, Doug Miller saw in the figures an activation of people's survival instinct: as the planet "speaks" through extreme weather events, citizens are starting to listen.

Many of the issues the roundtable addressed had been highlighted in a keynote paper commissioned ahead of the meeting from Ian Christie. This made four basic propositions about democracy, ecologically sustainable development, and environmental/sustainability campaign organisations (SD-NGOs). He argued that together, these phenomena offer a paradox about the relationship between democracy, civil society and sustainability; and that resolving it is now an urgent and complex task - for the west, for newly industrialised democracies, and for emergent democratic civil society in the global south.

The "end of the end of history" has many architects. Today, several states (an increasingly assertive Russia and China in particular) embody alternative political models that have come to challenge any notion of liberal-democratic hegemony; others (such as Venezuela and Iran) experiment with forms of rule that too take them further away from its orbit. These models and forms face many problems of their own, but they may not be quite as unattractive - either to the people of these countries or to many observers around the world - as lingering triumphalists in the west might assume.

There has been a tendency to focus the work of democracy-support in very practical ways: toolkits, implementation, strategy and policy. This was and remains essential; but there is also a need to reflect on the underpinnings of these practices in how democracy itself is understood in this new, testing global environment.

The dominance of a liberal-democratic conception with an American accent is reflected in the overwhelming predominance of United States institutions, academics, journals - and ideas - in the democracy-support "industry". Again, this is not in itself a problem: all discourses of democracy are grounded in specific social-political contexts and  power-relations. But the current circumstances of the kind described above - authoritarian challenges, stalled democratic transitions, discontent with democracy, deep and growing economic problems - suggest that an expanded understanding of democracy might be a route towards a healthy redefinition of democracy-support.

The one element clear right through representative democracy’s advance across the world has been the centrality of popular rejection of autocratic effrontery, often exhilarating at the time but in retrospect a transitory pleasure. The structure of modern representative democracy (the form of state now called by that name) does not provide a clear model for any community to rule itself in freedom, let alone in reliable serenity and prosperity. What it provides is a practical basis through which to refuse to be ruled unaccountably and indefinitely against your will. Less steadily and on far less egalitarian terms, it also provides a framework through which to explore together what people should and should not attempt to do as a community. Virtually none of the elements of an answer to that question can come from democracy as an idea. Almost all have to be pieced together arduously from somewhere else.

Crudely speaking, the political appeal of democracy lies in its claim to realise political equality. (So, soberly speaking, does its potential political menace.)

Reading Bauman helps people to insulate themselves from these false solutions to their difficulties.

might say that the problem for people today is how to resist consumer society, to find ways of caring for others, and to find a new politics that is above the nation-state. The globalisation phenomenon requires this if it is to be encountered by humanity in a more balanced form than at present when its negative side predominates over its positive side. The European integration project may offer some guidance.

The political institutions of this are parliamentary democracy and the public sphere; the former has been eroded and the latter hollowed out.

IT does more to hinder democracy than it does to enhance it

Nor did they anticipate that this quiet man would be able to boost his maverick image by skilfully playing on the public's distrust of the media

As Ségolène Royal says: in her "participative democracy" all citizens are experts.

Yet, one day, reality will take its revenge on reality shows.

If you take Wikipedia as seriously as it takes itself, this is a huge problem. The site is ostensibly devoted to democratic consensus and the free exchange of ideas. But whether or not you believe in the holy law of Web 2.0, Wikipedia is tearing at the seams. Many of its core contributors are extremely unhappy about Durova's ill-advised ban and the exposure of the secret mailing list, and some feel that the site's well-being is seriously threatened. In a post to Wikipedia, Jimbo Wales says that this whole incident was blown out of proportion. "I advise the world to relax a notch or two. A bad block was made for 75 minutes," he says. "It was reversed and an apology given. There are things to be studied here about what went wrong and what could be done in the future, but wow, could we please do so with a lot less drama? A 75 minute block, even if made badly, is hardly worth all this drama. Let's please love each other, love the project, and remember what we are here for." But he's not admitting how deep this controversy goes. Wales and the Wikimedia Foudation came down hard on the editor who leaked Durova's email. After it was posted to the public forum, the email was promptly "oversighted" - i.e. permanently removed. Then this rogue editor posted it to his personal talk page, and a Wikimedia Foundation member not only oversighted the email again, but temporarily banned the editor. Then Jimbo swooped in with a personal rebuke. "You have caused too much harm to justify us putting up with this kind of behavior much longer," he told the editor. The problem, for many regular contributors, is that Wales and the Foundation seem to be siding with Durova's bizarre behavior. "I believe that Jimbo's credibility has been greatly damaged because of his open support for these people," says Charles Ainsworth. And if Jimbo can't maintain his credibility, the site's most experienced editors may not stick around. Since the banhammer came down, Bang Bang hasn't edited a lick.

ut the idea as well that intrigues me is that we're being "oppressed by gatekeepers"! Give me a break - it's almost autistic. One good example is the BBC's Digital Assassin Day last summer. They tried to get all the bloggers to tell them what they thought they should be doing, it was all about a new democracy and "user generated content". But in the end, four times as many BBC people were involved in staging this than members of the public who eventually showed up. That tells me people at the BBC are far more neurotic about this than they need to be. Why do they think they need to do that?

Thou Shalt Find It Impossible to Live Like the Bible Tells You to By Anneli Rufus, AlterNet. Posted November 17, 2007. Author A.J. Jacobs spent a year trying to follow the 600+ laws he found proscribed in the Bible, and concluded he's doomed to live in sin. Tools EMAIL PRINT 84 COMMENTS The Year of Living Biblically by A.J. Jacobs (Simon & Schuster, 2007) Share and save this post: Also in Rights and Liberties Indicted! Barry Bonds Is a Perfect Distraction from Real Events Dave Zirin Striking Nurses in W. Va are Met With Intimidation, Harassment and Car Fires! Richard Negri Hillary Auditions to Be a Feminist John Wayne Susan Faludi Democracy Belongs in the Workplace, Not Just in the Voting Booth Omar Freilla Gay? U.S. House Says That's Okay Deb Price More stories by Anneli Rufus Rights and Liberties RSS Feed Main AlterNet RSS Feed Get AlterNet in your mailbox!   Advertisement border-style: solid; border-color: rgb(216, 216, 216); border-width: 0pt 1px 1px; p

#1Thou Shalt Find It Impo >

To be sure, the desire to live in a modern society and to be free of tyranny is universal, or nearly so. This is demonstrated by the efforts of millions of people each year to move from the developing to the developed world, where they hope to find the political stability, job opportunities, health care, and education that they lack at home. But this is different from saying that there is a universal desire to live in a liberal society – that is, a political order characterized by a sphere of individual rights and the rule of law. The desire to live in a liberal democracy is, indeed, something acquired over time, often as a byproduct of successful modernization.

The EU’s attempt to transcend sovereignty and traditional power politics by establishing a transnational rule of law is much more in line with a “post-historical” world than the Americans’ continuing belief in God, national sovereignty, and their military.

Outside powers like the US can often help in this process by the example they set as politically and economically successful societies. They can also provide funding, advice, technical assistance, and yes, occasionally military force to help the process along.

Subvertandprofit.com “operates a black market for votes on social networking sites,” in the words of its 19-year-old founder, who goes by the pseudonym Ragnar Danneskjold. Ragnar told AZ contributor Derek Powazek that while some users of Digg.com “cling to democracy as the final ideal,” others “understand that their community is a wild anarchy...and I believe they like it that way.”