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Moneyless Society: The Next Economic Evolution

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A time bank is a community-based organization which brings people and local organizations together to help each other, utilizing previously untapped resources and skills, valuing work which is normally unrewarded, and valuing people who find themselves marginalized from the conventional economy. [3] These are things that family or friends might normally do for each other, but in the absence of supportive reciprocal networks, the time bank recreates those connections. These interactions are based upon the exchange of hours spent on an activity, where time dollars are the unit of measure/ currency. They are traded for hours of labor, and are redeemable for services from other members. [5] Community building [ edit ]

Why did Keynes’ promised utopia – still being eagerly awaited in the ‘60s – never materialise? The standard line today is that he didn’t figure in the massive increase in consumerism. Given the choice between less hours and more toys and pleasures, we’ve collectively chosen the latter. This presents a nice morality tale, but even a moment’s reflection shows it can’t really be true. Yes, we have witnessed the creation of an endless variety of new jobs and industries since the ‘20s, but very few have anything to do with the production and distribution of sushi, iPhones, or fancy sneakers. The technological, scientific and artistic characteristics of this world could be much richer and more advanced than in our own since money would not be necessary to make such developments; We shall execute our king instead, sir, and exalt our tailors," said Chauvelin in Baroness Orczy's The Scarlet Pimpernel. To which Sir Percy replies, "More's the pity. Then your tailors will rule the land, and no one will make the clothes. So much for French fashion, and French politics." It does not seem to have occurred to the author, highly commendable as his vision is, that a mass democratic movement using the ballot box to win the political control needed to coordinate the change effectively is the most likely and most practical way to achieve a moneyless, marketless society. This once the necessary spread of consciousness has been achieved and plans to democratically organise that society are in place. However, this divergence between the author’s view and that of socialists can perhaps best be seen not as a difference in overall vision but rather one of strategy. And in that sense what we have here is an important and highly refreshing book putting centre-stage ideas and discussions about how to dispense with capitalism and establish a new society based on a sustainable balance between cooperative production for use and ecological stewardship of the planet.Care giving often exceeds the nursing tasks that come with caring for someone who is ill or recovering from surgery. Often, caregivers also must maintain the dwelling, provide meals, and interact with medical providers and doctors, among other responsibilities. Nearly 80% of labor that keeps seniors out of nursing homes is unpaid labor by families. [1] There is a caveat. If we suddenly remove money from today's world and ask people to work without being paid, there will be a lot of people who will refuse to work, at least, initially. The number of those people will be most likely higher in cultures that assign high value to money and tend to see money as an indicator of personal success and fulfilment. I am talking here about cultural views and stereotypes, in other words, the perceived role of money in human lives. Whether this view is correct or not is a different topic. My thanks to @CodesWithHammer for helping me expand that example. At the time I posted this answer, the U.S. government had created an artificial condition where a skilled laborer refuses to work because all his/her needs are met without labor. Whether or not the employer could, should, or would pay more to overcome the "economic inertia" created by that artificial condition isn't relevant to the question. What is relevant is that the workers could have easily returned to work "for free," contributing their skills for the greater good of society as there were (and there were) people in need of those skills. Given the choice to work "for free," they chose to stay home - thus making my point. This article is written like a personal reflection, personal essay, or argumentative essay that states a Wikipedia editor's personal feelings or presents an original argument about a topic. Please help improve it by rewriting it in an encyclopedic style. ( September 2022) ( Learn how and when to remove this template message) Without money people would not depend financially from their families as they are today. People could abandon their parents houses and go have their own lives in a much earlier age.

Since food would be free health problems associated with overeating like severe obesity, high cholesterol and diabetes could soar and become far more common than it is in our world. In a society without money it is really really hard to motivate people to do anything more than the bare minimum they can get away with. Quality goes down, progress slows to a crawl, maintenance becomes perfunctory, and eventually a point is reached where the entire economy is a heap of disfunctional rubble. And then you have a revolution...

Nobody reading these passionate denunciations of money can be left with any doubt that Marx stood for a moneyless society. Although he abandoned some of the more flowery philosophical language in his later published works such as A Critique of Political Economy (1859 ) and Capital (1867), he never abandoned his view that money should be abolished through the establishment of a society based on common ownership and production directly for human need. Indeed, his later analysis of the process of capitalist production was still based on his early view that in capitalist society the producers (the working class) were dominated by the product of their own labour which had escaped from their control and confronted them as an alien, exploiting force (capital). But, then, the distinction between an “early”, philosophical and a “later”, scientific Marx has never been all that convincing, since not only are the views of the so-called early Marx to be found in his later writings, but also his early writings are not just philosophising as to the true nature of humanity, as the following passage from the Economic and Philosophical Manuscripts of 1844 shows:

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