By Charles Eisenstein
Sacred Economics lines the heritage of cash from historic reward economies to fashionable capitalism, revealing how the money process has contributed to alienation, festival, and shortage, destroyed neighborhood, and necessitated never-ending progress. at the present time, those traits have reached their extreme—but within the wake in their cave in, we could locate nice chance to transition to a extra hooked up, ecological, and sustainable manner of being.
This booklet is set how the cash process must change—and is already changing—to embrace this transition. A widely built-in synthesis of idea, coverage, and perform, Sacred Economics explores avant-garde ideas of the recent Economics, together with negative-interest currencies, neighborhood currencies, resource-based economics, present economies, and the recovery of the commons. writer Charles Eisenstein additionally considers the non-public dimensions of this transition, chatting with these fascinated by "right livelihood" and the way to dwell in line with their beliefs in an international possible governed via cash. Tapping right into a wealthy lineage of traditional and unconventional fiscal idea, Sacred Economics offers a imaginative and prescient that's unique but common sense, radical but light, and more and more proper because the crises of our civilization deepen.
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Extra info for Sacred Economics: Money, Gift, and Society in the Age of Transition
Example text
105. 15. Moore 1997, pp. 224–5. Ruth Richardson’s important work attempts to summarise popular attitudes toward death and the corpse, yet much of the evidence rests on an assessment of ‘a popular theology’ prevalent in the eighteenth and early nineteenth centuries (Richardson 1987, p. 7; see also p. 90), when, as I argue below, such beliefs were almost certainly undergoing important transformations. 16. Linebaugh 1975, pp. 103–4. Dissecting the Labouring Body • 23 against the surgeons would seem to register much newer sensibilities about the commodification of human life.
The result was a declining commercial empire that persistently lost ground to its fully capitalist rival, England. Unable to dominate markets through economies of production, rather than through commercial protectionism, the Dutch bourgeoisie became an increasingly rentier-class, living off profits on speculative 44. Wilson 1968, p. 31. 45. Schama 1987, p. 341. Indeed, Eric Hobsbawm (1965, p. 42) goes so far as to call the Netherlands of this time a ‘feudal business’ economy. Ellen Meiksins Wood (2003, pp.
The public anatomy played 25. Landes 2004, p. 167. 26. Harley 1994, p. 4, and Ferrari 1987, p. 55. It is important to note that temporary anatomy-theatres had existed in Italy and Germany since the twelfth century. But their integration with universities comes later, and the first permanent anatomy-theatres not until the late sixteenth century – 1594 in Padua and 1597 in Leiden. On the early history, see Brockbank 1968, pp. 371–84. 27 ‘Aesthetics is born as a discourse of the body’, Terry Eagleton has reminded us28 – and this is perhaps nowhere more evident than in the ceremony of public anatomy.