SACRED ECONOMICS

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Up until now, we have sought to make the infinite finite, and thereby debased art, love, knowledge, science, and beauty all. We have sold them out. When commercial application guides science, we end up not with science but with its counterfeit: pseudoscience in service of profit. When art bows to money, we get “art” instead of art, a self-conscious self-caricature. Similar perversions result when knowledge is subordinated to power, when beauty is used to sell product, and when wealth tries to buy love or love is turned toward gaining wealth. But the age of the sellout is over.

The long ascent of the monetised realm is drawing to a close, and its role in our work and our lives is changing so as to upend long-held intuitions, fears, and limitations. Since the time of the ancient Greeks, money has been, increasingly, both a universal means and a universal end, the object of limitless desire. No longer. Its retreat has begun, and we will devote more and more of our energy to those areas that money cannot reach. The growth of leisure, or, more accurately, the growth of labor done for love, goes hand in hand with the degrowth of the money economy.

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Questions immediately arise in the reader. Despite the foregoing, you may have even caught yourself thinking, “But doesn’t an artist deserve to be compensated for his work?” The intuitions of separation run so deeply! So let us rephrase it: “Doesn’t the giver of great gifts deserve to receive great gifts in return?” The answer, insofar as “deserves” means anything at all, is yes. In a sacred economy, this will happen through the mechanism of gratitude rather than compulsion. The attitude of the seller says, “I will give you this gift-but only if you pay me for it, only if you give me what I think it is worth.” (Yet no matter what the price, the seller will always feel shortchanged.) The attitude of the giver, in contrast, says, “I will give you this gift — and I trust you to give me what you think is appropriate.” If you give a great gift, and no gratitude results, then perhaps that is a sign that you have given it to the wrong person. The spirit of the Gift responds to needs. To generate gratitude is not the goal of giving; it is a sign, an indicator, that the gift was given well, that it met a need. That is another reason I disagree with certain spiritual teachings that say a person of true generosity will not desire to receive anything, even gratitude, in return.

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The situation is this: some of our needs are vastly overfulfilled while others go tragically unmet. We in the richest societies have too many calories even as we starve for beautiful, fresh food; we have overlarge houses but lack spaces that truly embody our individuality and connectedness; media surround us everywhere while we starve for authentic communication. We are offered entertainment every second of the day but lack the chance to play. In the ubiquitous realm of money, we hunger for all that is intimate, personal, and unique. We know more about the lives of Michael Jackson, Princess Diana, and Lindsay Lohan than we do about our own neighbours, with the result that we really don’t know anyone, and are barely known by anyone either.

The things we need the most are the things we have become most afraid of, such as adventure, intimacy, and authentic communication. We avert our eyes and stick to comfortable topics. We hold it as a virtue to be private, to be discreet, so that no one sees our dirty laundry. Life has become a private affair. We are uncomfortable with intimacy and connection, which are among the greatest of our unmet needs today. To be truly seen and heard, to be truly known, is a deep human need. Our hunger for it is so omnipresent, so much a part of our experience of life, that we no more know what it is we are missing than a fish knows it is wet. We need way more intimacy than nearly anyone considers normal. Always hungry for it, we seek solace and sustenance in the closest available substitutes: television, shopping, pornography, conspicuous consumption — anything to ease the hurt, to feel connected, or to project an image by which we might be seen and known, or at least see and know ourselves.

Clearly, the transition to a sacred economy accompanies a transition in our psychology. Community, which in today’s parlance usually means proximity or a mere network, is a much deeper kind of connection than that: it is a sharing of one’s being, an expansion of one’s self. To be in community is to be in personal, interdependent relationship, and it comes with a price: our illusion of independence, our freedom from obligation. You can’t have it both ways. If you want community, you must be willing to be obligated, dependent, tied, attached. You will give and receive gifts that you cannot just buy somewhere. You will not be able to easily find another source. You need each other.

Charles Eisenstein, Sacred Economics: Money, Gift and Society in the Age of Transition.
More information including the whole book available under Creative Commons license here.

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