Moneyless Society: The Next Economic Evolution

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Non-monetary (state) communist currents, ranging from libertarian proposals [29] to the harsh reality of Democratic Kampuchea. Many communists and socialists envisaged a moneyless society. [30]

The other form of home-based nurturing also serves benefits society as a whole. Care giving provides assistance for those who are elderly, disabled, suffering terminal illness or chronic illness, or are generally frail or in need of assistance. Someone who cares for someone in any of these positions is a caregiver. This is largely provided unpaid by friends or family of the patient.between three and six hours per day on unpaid care activities, while men spend between half an hour and two hours. Even if we disregard the gender implications and focus on unpaid labour only, we will see that on average families spend between five and seven hours per day on unpaid care activities, which is only slightly shorter than a typical 8-hour workday. Vila, Luis E. (2000). "The Non-Monetary Benefits of Education". European Journal of Education. 35 (1): 21–32. doi: 10.1111/1467-3435.00003. JSTOR 1503615. Natural economy, where resources are allocated through direct bartering, entitlement by law, or sharing out according to traditional custom.

A moneyless society can potentially be even more innovative than a capitalist society because theoretically people can freely choose their jobs and can unleash their full potential. At the same time, they can be more responsible when it comes to the public good and long-term effects of innovations because they are not concerned with profits. a b c Arno, P. S.; Levine, C.; Memmott, M. M. (1999). "The Economic Value of Informal Care Giving" (PDF). Health Affairs. 18 (2): 182–188. doi: 10.1377/hlthaff.18.2.182. PMID 10091447. Calculation in kind, which (in a restricted form) dispenses with any general unit of calculation when exchanging goods or services.Rakitskii, B.V. (1979) Law of Economy of Time. In: The Great Soviet Encyclopedia, 3d edition. Refers to K. Marx and F. Engels, Das Kapital, "Soch., 2nd ed., vol. 46, parti, p. 117". https://encyclopedia2.thefreedictionary.com/Economy+of+Time%2c+Law+of Yenmez, M. Bumin (2015). "Incentive compatible market design with applications". Int J Game Theory. 44 (3): 543–569. doi: 10.1007/s00182-014-0444-8. S2CID 45772688. (Refers to models without transfers.) In the section of the Communist Manifesto devoted to “German or ‘True’ Socialism” Marx and Engels said of “German philosophers, would-be philosophers and beaux esprits” influenced by socialist ideas that “beneath the French criticism of the economic function of money, they wrote Alienation of Humanity’, and beneath the French criticism of the bourgeois State they wrote ‘Dethronement of the Category of the General’, and so forth”. If we decide as a society to make more of these crucial things available to all as public goods, we’re probably going to be well on our way to improving the condition of everybody on Earth,” he says. Altruistic society: as proposed by Mark Boyle, a moneyless economy is a model "on the basis of materials and services being shared unconditionally" that is, without explicit or formal exchange. [31]

Do we really need people spending 9-5 in the office with 45 minute commutes in traffic jams or stuffed trains and buses? Aren't there better ways to spend time? Abundance vs. Scarcity

In principle, a communist society is supposed to overcome this problem by employing an all-powerful central planning organization, which uses pervasive (and invasive) sources of information to learn how many size A bras are to be produced in the next quarter, how many size B, how many size C and so on. Unfortunately, this doesn't work, from both practical and theoretical reasons. He goes on to discuss the ways in which he sees the transition to a moneyless society taking place and then poses and answers, in convincing fashion, some of the most common ‘objections’ (many of which socialists are used to hearing) to a free access society of voluntary cooperation without money and wages. These are objections such as ‘don’t we need money as a motivator?’, ‘aren’t human beings intrinsically lazy and selfish?’, ‘would there be enough to go round?’, ‘how could we operate an economic system without a pricing mechanism?’, etc. Finally, he issues a ‘Call to Action’ urging those who agree with the need for a moneyless society and see it as possible to share their views with others and ‘get this information into the world’, thereby helping to put into the mainstream an idea that may currently seem ‘extreme’ to many. He also encourages people to communicate, cooperate and associate themselves with other movements with similar ideas, listed in a ‘Resources’ appendix to the book. Here he includes some 50 organisations, including the World Socialist Movement, as well as, for example, his own ‘Moneyless Society’ group, the Auravana Project, the New Zealand Money Free Party and the Zeitgeist Movement. IMHO, such society is possible even now and the people will be willing to work without becoming hardcore altruists (it's a different question if such society will be viable in the long run). It is also worth considering that for the most part of human history, people worked without being paid any money. Salaried jobs (with salaries paid in money) became common only after the Industrial Revolution. And even with salaried jobs being the norm today, a significant amount of work 1 is done without being paid: Domestic labour, child and elderly care, volunteer work, hobbies, and so on. I did not find even one research paper that would suggest that money is the only motivation to make people work. Most research suggests that correlations between salary and job satisfaction and between salary and work engagement are almost negligible. Internal motivations (like curiosity, interest in a specific topic, self-improvement, self-challenge, and so on) are much better predictors not only of job satisfaction and engagement but also productivity.

One could argue, that the material incentive to work in fact discourage people to work efficiently. Karl Marx said, that the alienation caused by the need to perform work which one do not enjoy, leads to the dicrease of one's possibilities and thus hinders the progress of the society. One who perfom his job only to satisfy his most basic needs will never be an efficient worker. Arjan van Aelst (1995) Majapahit Picis: The Currency of a 'Moneyless' Society 1300-1700. Bijdragen tot de Taal-, Land- en Volkenkunde, What really makes sense in the Star Trek universe and Star Trek society is to compete for reputation,” he says. “What is not abundant in Star Trek’s universe is the captain’s chair.” What I mean by 'without being rewarded in any way at all' is that a worker does not receive any benefits, tangible or intangible. The society which you described in your question is basically a communist one - a society in which not only money is removed, but a property as a whole do not exist. If we allow property to remain and remove only money the barter will emerge as a substitute. To remove the barter, the property as a whole has to be removed and everything has to be public. I will not discuss here whether this is achievable in the real life or whether it is a good goal to struggle for. But let me draw attention to some aspects of such society.

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All this is immensely encouraging to organisations like the World Socialist Movement which have the same fundamental Civic duties refer to the responsibilities of citizens, e.g. voting and jury participation in democratic countries. Social responsibilities are responsibilities as a member of a group. There are a lot of things that people do not want to do for one reason or another. However, these things still need to be done. A person with a strong sense of duty and responsibility will be much more likely to do unlikeable but necessary things. Afshar, Anna. "Giving and Receiving in the Nonmonetary Economy: Time Banks" (PDF). www.bostonfed.org. Federal Reserve Bank of Boston.