By Daniel Pinchbeck, Charles Eisenstein, Ken Jordan, Peter Lamborn Wilson
Most folks think that cash is natural and inevitable; we disregard that cash is simply a device created to accomplish yes capabilities. yet simply as computing device programmers drop out-of date instruments and decide up greater ones once they become;available, we'd change from bank-financed forex to a extra equitable procedure for moving items and companies. As an working approach for society, funds wishes a huge improve.
What Comes After Money? deals a wealth of possible choices to the present financial process. during this anthology of essays drawn from the preferred net journal Reality Sandwich, 20 visionary thinkers discover the roots of the trendy fiscal hindrance and suggest diversified recommendations: instituting neighborhood currencies; developing attractiveness or present economies (based on historic and contemporary); introducing spirituality into the equation; and plenty of extra. members contain economist Bernard Leitaer, media theorist Douglas Rushkoff, musician Paul D. Miller (a.k.a. DJ Spooky), theoretical physicist Amit Goswami, Larry Harvey (founder of Burning Man), and Peter Lamborn Wilson (a.k.a. Hakim Bey).
About the Imprint:
EVOLVER variations promotes a brand new counterculture that acknowledges humanity's visionary strength and takes tangible, pragmatic steps to are aware of it. EVOLVER versions explores the dynamics of private, collective, and international switch from quite a lot of views. EVOLVER variations is an imprint of North Atlantic Books and is produced in collaboration with Evolver, LLC.
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Additional resources for What Comes After Money?: Essays from Reality Sandwich on Transforming Currency and Community
Example text
It is difficult to believe a scenario that has literate Sassanid society, possessed of a rich body of epic lore and ruled by an educated aristocracy15 who thrived on gore and glory, end up doing nothing with its heroic tales for nearly three centuries, in spite of these tales’ suitability as political and military propaganda. Moreover, such a scenario implies that the Iranian nobility of the Sassanid period had no interest in associating itself with the kings and heroes of ancient lore, either for reasons of vanity or political expediency.
The idea that medieval Europe was economically, intellectually, and culturally less advanced than the Muslim Middle East is a matter of consensus Sha¯hna¯meh and the West ● 21 among most medievalists. For instance, in his revised edition of his classic work on medieval Europe, The Civilization of the Middle Ages (1993), Norman F. Cantor, who can hardly be accused of lacking in nuance, says substantially the same thing: Compared to the Moslem countries, western Europe appears as an underdeveloped area.
An empire of the size and complexity of the Sassanid Empire could not administratively survive by “oral tradition” alone, any more than could its only rival, the Roman Empire. There is a great deal of evidence scattered through the early Arabic texts that establishes the high level of literacy in the pre-Islamic Persian society. This vast data, however, remains largely unexplored. To return to our main point, it may be demonstrated that at the time when most Europeans, including much of the nobility of Europe, were illiterate or at best subliterate, most of the professional classes, aristocrats, and not a small number of the general public and the military personnel in the Middle East could read, and many could also write.