John and Mary exchange apples for oranges and both benefit in the process. Therefore, there will always be a north and a south side of the village. This, according to Graeber, leads to a whole cascade of consequences that fundamentally changes the way people view the world in general: if humans are negotiable and alienable, so is everything else. If you cannot bargain with the gods because they already have everything, then you certainly cannot bargain with the universe, because the universe is everything—and that everything necessarily includes yourself. One must go into debt to achieve a life that goes in any way beyond sheer survival.Notes: 1) people are trying to continue to do what they have alwways done which is provide for their tribe but instead of that debt being communal it has become capitalistic and charged interest rates, reducing individuals to slaves (of markets).Ultimately, it’s sociality itself that’s treated as abusive, criminal, demonic.
In this way, the “tribute” of sacrifice could be seen as a kind of interest payment, with the life of the animal substituting temporarily for what’s really owed, which is ourselves—a mere postponement of the inevitable. To be repaid through ritual: ritual being an act of respect and recognition to all that beside which we are small. On the other hand, when we say someone acts like they “don’t owe anything to anybody,” we’re hardly describing the person as a paragon of virtue. Here we would include not only the philosophers and scientists who created our intellectual tradition but everyone from William Shakespeare to that long-since-forgotten woman, somewhere in the Middle East, who created leavened bread. Neither was there much concern voiced among the local Brahmins, who were the ultimate arbiters in matters of morality—though this is hardly surprising, since the most prominent moneylenders were often Brahmins themselves. Back in ancient Mesopotamia, people didn't go to the bar or market with tiny bits of silver; they put things on the tab. Or even that the very presumption of positing oneself as separate from humanity or the cosmos, so much so that one can enter into one-to-one dealings with it, is itself the crime that can be answered only by death. status of moneylenders was seriously in question. His exposure of the false dichotomy between states and markets reveals centuries of economic discussions to be vain. Well, the answer seems to be: when there is a potential for violence. • To the universe, cosmic forces, as we would put it now, to Nature. The contrast between his philosophy during his “Ayn Rand years” and his actions as Fed Chairman is baffling to me.
“I saw how human beings are supposed to live,” one Occupier told me. So really, rather than the standard story – first there’s barter, then money, then finally credit comes out of that – if anything its precisely the other way around. To him economists are like priests in that they tell people/society how to live. Graeber finds a deep tie in the anthropological evidence between debt and violence and dishonor and reminds us that being in debt is a social construction (much more than a mathematical fact) and thus can mean different things. Someone accepting gold or silver in exchange for merchandise, on the other hand, need trust nothing more than the accuracy of the scales, the quality of the metal, and the likelihood that someone else will be willing to accept it. Of course this time around, the first thing we did was create the IMF, a vast overarching institution designed basically to protect creditors. But one thing I have noticed is that in periods dominated by virtual money, it becomes impossible to deny that money is just a promise, that it's just a set of understandings we have with one another — and therefore, that you need some kind of watchdog institution in place to make sure things don't get completely out of hand. Governments use taxes to create money, and they are able to do so because they have become the guardians of the debt that all citizens have to one another. Gawkers descended. The other solution, typical of periods of actual, physical money, such Classical Antiquity or the last five hundred years or so, is more the imperial solution: insist that debts are sacred and not to be tampered with, and throw money at the problem, create standing armies and pay them, figure out ways to distribute cash directly to your subjects—or at least social welfare programs—so they don’t end up up to the ears and lose their freedom.
After all, every Mafiosi understands this. As one might imagine, state theories of money have always been anathema to mainstream economists working in the tradition of Adam Smith. If our lives are on loan, who would actually wish to repay such a debt?
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