Moneyless Society: The Next Economic Evolution

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Some goods and services are inherently scarce. There is only so much space available on the sea shore for houses with an ocean view; there is no way to give such a desirable house to everybody. There are only so many seats available at a concert. There are only so many tables in good restaurants. So Marx’s argument was not directed against the Jews as people (from one point of view it can be seen as a contribution to the debate then going on among Jews and ex-Jews—like himself—as to their future) but rather against the sort of society described by Hamilton which now exists, to a greater or lesser extent, in all countries. The argument that the solution to the Jewish Question lay, not in the Jews disappearing by becoming atheists or Christians as others had suggested, but in the establishment of a moneyless society in which “Jewish . . . (money-making) behaviour” would be impossible, was bound to be regarded as anti-Semitic by religious Jews and Jewish nationalists in the quite different political and historical context of the 20th century. This charge is nonsense; otherwise it would have to be pinned on all advocates of Jewish assimilation and on all critics of the Jewish religion (and as an atheist Marx was naturally a critic of Judaism, with its ridiculous rituals and rules governing all aspects of everyday behaviour, as of all other religions). Mark Boyle (2012) The moneyless manifesto. Hampshire: Permanent Publications and White River Junction: Chelsea, p.34 a b Seyfang, Gill (January 2004). "Working Outside the Box: Community Currencies, Time Banks and Social Inclusion". Journal of Social Policy. 33 (1): 49–71. doi: 10.1017/S0047279403007232. S2CID 154475834. The greatest advocate of the communist society, Karl Marx, himself emphasised that such society is possible only is some kind of post-scarcity world. He claimed that social structure is a result of material conditions and posession-free society could not emerge in the medieval times when even the food was scarce. He claimed that capitalism is a necessary step toward the communism because it creates the means of production necessary to enter the communist stage. But with time, the capitalist regime becomes obsolote, as it is no longer suitable to control these forces of production - in the same way as medieval nobility was not able to control the industrial forces of early capitalism. One could say, that we in fact already observe this situation, as competition between small capitalists (what is a definition of the capitalism) is currently replaced by monopoly of huge corporations. Marks believed that is will be replaced by property-free comunist society. The most importat aspect here is the fact, that Marks was seeing the capitalism as a force which creates this post-scarcity society which will be able to satisfy the needs of the people without the rule of the capitalist bourgeoisie. So whenever you speak about society without money, you have to speak about (at least in some sense) post-scarcity society. One could argue whether we are already in this stage - current food production is enough to end the world hunger and the wealth created is enough to eliminate the global poverty.

Is there no responsibility on people to care for items and not smash them because they become enraged?In 1941 he publishes his first story about robots and his great idea and insight is that the robots are not going to be our enemies or our doom as a society, the way robots were usually portrayed, as Frankensteins. The robots will liberate us, and so Asimov is trying to figure out a world where human labor is no longer necessary for survival. And that is something you see throughout Star Trek, much more so in The Next Generation than in the original series. In The Next Generation you have these incredible machines that will make anything for you on the spot and on demand—the replicators—and in a way the replicator is a metaphor for universal automation the way it is described in Asimov’s robot stories.” Money exist to solve the problem of barter, which is that to a drowning man water is useless and to someone dying of thirst nearly infinite in its value, and both of them would sorta like to have eggs tomorrow morning. Money is just barter on a humongous scale (also why you want your money to be as nearly worthless as possible). Stealing/robbing/scamming people out of their money will become a thing of the past, as there are no money and you can't use a coupon that belongs to other person anyway. But stealing/robbing/scamming people out of their things will be increased. The Khmer Rouge governed Cambodia from 1975 to 1979. It was an authoritarian regime, possibly responsible for as many as two million deaths, the result of famine and executions. One of its policies still sometimes remembered today is its supposed abolition of money. As self-proclaimed ‘Communists’, the Khmer Rouge leaders allegedly wanted a society with no wages or means of exchange, hence no money. 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.

This concerns individuals who agree with a participant of the monetary economy to exchange goods or services (reciprocation) or to receive them without any obligation (genuine gift.) For instance, begging for anything but money, perhaps in exchange of religious services, as is the case for mendicants. Examples of individuals: 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] And, of course, there will be a lot of work done because people enjoy it, receive social approval and respect, achieve self-fulfilment through it, and similar reasons. In a higher phase of communist society, after the enslaving subordination of the individual to the division of labor, and therewith also the antithesis between mental and physical labor, has vanished; after labor has become not only a means of life but life's prime want; after the productive forces have also increased with the all-around development of the individual, and all the springs of co-operative wealth flow more abundantly – only then can the narrow horizon of bourgeois right be crossed in its entirety and society inscribe on its banners: From each according to his ability, to each according to his needs! ( Critique of the Gotha Programme. Part I)But in a communist society there is no money. Since there is no money, there are no prices. Since there are no prices, there is no way for production to be informed of what's needed to be produced. Since there is no way for production to be informed of what's needed to be produced, you will always have overproduction of some things and underproduction of other things. a b c d e Seyfang, Gill. "Time Banks and the Social Economy: Exploring the UK Policy Context" (PDF). www.cserge.ac.uk. CSERGE. The crime levels in this world would be much lower since most crimes are committed out of greed and the need to make money for a living;

Deguchi A., Kajitani S., Nakajima T., Ohashi H., Watanabe T. (2020) From Monetary to Nonmonetary Society. In: Hitachi-UTokyo Laboratory (H-UTokyo Lab.) (eds) Society 5.0. Springer, Singapore https://link.springer.com/chapter/10.1007/978-981-15-2989-4_6 But he also warns that technology alone won’t create a post-scarcity future. If we’re not careful we could end up like the greedy Ferengi, who charge money for the use of their replicators rather than making them available to everyone.The redistribution economy, which is a more authoritarian case of mutualism. For example, the Incas and possibly, also the empire of Majapahit. [27] Large-scale algorithmic distribution (as envisaged by Stefan Heidenreich) for negotiating "matched transactions," each of which "has effects beyond all immediate participants." Yet, the procedure emulates money "when our profiles, our likes, and our consumer histories are used to calculate who will buy what and where." [20] The transactions are recorded and, along with utility/urgency and reputation/personal history, the "matches" are determined. [21] Heidemarie Schwermer (2015). Das Sterntalerexperiment – Mein Leben ohne Geld[ The Sterntaler experiment - My life without money] (in German). BoD – Books on Demand. ISBN 9783738622850. It's similar to a society where robots/machines produce everything, except that there are already many goods that modern machines can't fully produce without human work and slaves would fill that gap. So the second part focuses on how a new moneyless society could be established and work and how many features of that society can already actually be seen existing in the world today – in spite of the constraints the current system imposes on their optimal use. He refers to these features as ‘future systems in action’, focusing in particular on the way capitalism’s advanced technology, which has built a world ‘ripe for the next phase of our socioeconomic evolution’, can be put to use. It can develop for example, he argues, a ‘super-grid’ (ie, ‘a large-scale electric grid… enabling the transfer of renewable generated electricity over long distances’), automatic manufacture and assembly of goods by 3D printing, and democratic organisation and decision-making by use of advanced, user-friendly data systems. He is insistent that ‘we already have the systems and technology to create real, lasting abundance and sustainability’ with resources capable of providing ‘all necessities and more for every living person on the planet’.