In December 2019, the European Union introduced its Green Deal in which the ecological crisis is prioritized. In doing so, the EU seems to be breaking with its traditional green growth discourse. Does it? In this article, we seek to find out whether and to what extent the EC indeed has such a revolutionary cultural, economic and political agenda in mind with its Green Deal. While the green growth discourse presumes a growth-based economy that must become greener, the degrowth discourse questions the growth model and perceives it as ecologically irresponsible. If the European Green Deal represents a third alternative, then it will somehow succeed in prioritizing ecology without welfare loss. To ascertain to what extent the European Green Deal is that third alternative, three preliminary steps need to be undertaken. The first step consists in a brief exposition of the key features of the traditional green growth discourse, as propounded by the EC and its various allies. Thereafter, the overlaps between the green growth discourse and the European Green Deal are noted. In the third section, the latter’s divergences from that previous model are highlighted. In the final section, the main question of the article is answered. It is also suggested that specific interpretations and implementations of the European Green Deal could possibly turn the original communication into an alternative to both green growth and degrowth.

Our contemporary culture has been labelled as one of "greed." Our challenge, it is argued, is even more formidable if we recall Rousseau's argument that it is the desire for esteem and fame that is the driving force of modern societies. This striving for recognition is the direct offspring of l'amour-propre, here translated as egoism. Contemporary economic systems thrive on this corrupted form of self-love, which is often sugarcoated as ambition, or even courage and vision. The development of l'amour-propre can be partly prevented and checked through the cultivation of l'amour-de-soi, conceived by Rousseau as being the source of the humane passions, a clear-sighted reason, and a mature conscience. At the cultural and institutional level, Rousseau's thought implies a radical transformation that consists in the detachment of self-fulfillment from economic achievements, and the subordination of economic life and interests to other human ends, such as the good and virtuous human life. The corrupting effects of luxury and the loss of liberty caused by the multiplication of needs are therefore especially highlighted. Conversely, the alternative, non-military and non-materialist ethos in Rousseau's works is emphasized.

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In the present essay, wisdom is conceived as the basic knowledge that underpins all forms of humanising knowledge and the striving for justice. The idea of wisdom as indispensable to all human endeavours is one that can be found in the works of Plato and Cicero. In ancient writings, we also see that wisdom is traditionally opposed to hubris. Hence, following Gabriel Marcel, the quest for wisdom can be regarded as an antidote to practical anthropomorphism. Consequently, I argue that the quest for wisdom depends on an anti-hubris attitude, namely, piety or reverence. The fear of the gods, which is recommended by ancient poets and philosophers, is here considered as encouraging that piety and hence the love of wisdom. I distinguish between piety and traditionalism and show that the latter is hostile to awe and wisdom. I also briefly address the tension between traditions and philosophy and suggest that the dilemma can be resolved by critical alertness and by putting the insights of religious traditions on par with the wisdom of literature and poetry. The quest for wisdom, I argue, is fostered and hindered by particular cultural contexts. Ours today is more hostile to such quest.

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