What would the world be without life

World without money

Table of Contents

1 Introduction

2 world without money
2.1 The problem of money and comparison with existing alternatives
2.1.1 Dialectics of the urge to progress
2.1.2 The island nation of Vanuata with a cashless financial system
2.1.3 Individual burden of money
2.1.4 Moneyless model of self-realization in the consumer society
2.1.5 Reason for abolishing money
2.2 Requirements for the emergence of a "world without money"
2.2.1 Change of consciousness of humanity
2.2.2 Abolition of existing systems and regulations
2.3 Organization of the new global model
2.3.1 Democracy as a political basis
2.3.2 Sharing as an economic principle
2.3.3 Work as a voluntary contribution and the possibility of self-fulfillment
2.4 Possible problems
2.4.1 People's negative attitude
2.4.2 Wrong motivation
2.4.3 Loss of occupational fields and standstill of development
2.4.4 Global moneyless system problematic
2.5 Suggested solutions
2.5.1 Need for education
2.5.2 Technical progress through motivation

3 Feasibility and conclusion

4 List of sources
4.1 Internet sources
4.2 Interviews
4.3 Bibliography

1 Introduction

“I am satisfied, I have enough money.” ─ You rarely hear such a sentence in our society. Subjectively, each of us has “too little money”. The medium money is only about pieces of paper and metal that are not worth more than the material itself. Which means that a very relevant term is used, the "value". Man assigns a certain value to everything, an importance, a rank in an imaginary list of all goods and services, which also includes feelings such as love, tolerance and respect, which rob this list of the ultimate transparency. But in the end no one can actually judge and grant or deny things their status. Nevertheless, man invented paper money in order to organize himself with it. But this money causes social differences, strife and consequently war and suffering, because whoever has money has power. Humans are greedy and constantly ask for more, until finally everything ends in chaos. In the work "Faust 2" by Johann Wolfgang von Goethe, the latter remarked as early as 1832: "War, trade and piracy, they are triune, cannot be separated."1 Here trade can be understood as a general economy, and this is again based on money, although no real value can be assigned to it. But everyone accepts it as a means of payment, which makes the system work. Now the human being should not be portrayed as a machine that only strives for money. If this were the case, there would be no solidarity and friendship or art. In the age in which what you have seems to matter more than what you are, people are looking for a way out, a distraction. We find this in the beautiful things that cannot be paid for with money. Goethe also wrote through the saying of the protagonist Faust: "Action is everything, nothing is fame."2. According to this statement, fame, i.e. the payment in money, is of less value than the deed itself. If one approves this, the question arises why money nevertheless influences our lives so significantly. What is money “worth” to people in our consumer-oriented society? How big is the control function of money on our society? As a result of these considerations, a new train of thought arises: Is it possible to live together without money? Which advantages, but also which problems arise and how feasible is a “world without money”?

2 world without money

2.1 The problem of money and comparison with existing alternatives

2.1.1 Dialectics of the urge to progress

In order to grasp the actual topic of this work, namely the examination of the idea of ​​a moneyless world, it is first necessary to clarify which problems exist with money today. In the course of globalization, the goal of the major industrial nations and economic powers is economic and technical progress. The positive sides of this striving are obvious: Expansion of the economy means financial security for industry and the state and thus promises "prosperity for everyone [in one's own state]"3. The primary goal is therefore the accumulation of goods and services for the greatest possible profit and the provision of general security. This is to be assessed positively in itself, but the progress today is contradictory: on the one hand, the economy benefits, on the other hand, progress and development often arise at the expense of other, less developed nations. There is little evidence of “just prosperity” there. This is made clear by omnipresent problems such as mass production and the associated exploitation of workers. The approximation of states to the global system of capitalism thus makes a decisive contribution to social inequality.4

Progress to this extent is only possible through a monetary economy, according to Creutz:

"Countable and durable money, on the other hand, which was easy to pick up and transport and which made prices comparable in a simple manner, brought the breakthrough to an economic development without which our civilization today would be inconceivable."5

So money is the cause of progress and development, but at the same time the basis for international competition and injustice.

2.1.2 The island nation of Vanuata with a cashless financial system

The economic and financial system of the island state of Vanuatu in the South Seas acts as a seemingly utopian model for the previous analysis of the global economy. Their community is based on barter without money, in which a large self-bred pig can be worth as much as a beautiful mussel that the owner found on the beach shortly before. Andreas Stummer reports on this phenomenon in an article. It is noteworthy that, according to a British study of the satisfaction of the population in one country, this very country performed best globally.6 Despite, or because of, little progress and the traditional way of life, people are happy and satisfied. Industrial powers such as the USA, Germany or China were on average in the last place. The conclusion from this is: "The less material a society is, the more satisfied the population is."7 Because on Vanuata, due to the lack of money, there is no reason to accumulate material possessions and thus no competition and no theft. Rather, the focus is on mutual support and cooperation to make the tribe work. So life without money is not immediately equated with physical or psychological poverty, and money can also cause popular discontent.

2.1.3 Individual burden of money

Not only does the money factor lead to problems in the economy as a whole, but private individuals are also forced to deal with them constantly. The stress that often comes with it arises in the market economy through mutual competition, which increases the constant pressure to perform. The fear of unemployment, and thus poverty, leads to fear of failure, which can extend to serious illnesses such as depression. But it is not only people in precarious jobs who suffer from self-imposed pressure, top earners also often push their limits physically and emotionally. A survey from 2009 by Techniker Krankenkasse confirms that worrying about money right after work, university and school is the greatest stress factor for citizens.8

2.1.4 Moneyless model of self-realization in the consumer society

Since performance-oriented thinking in the

Consumer society is seeing people more and more as “work machines” and no longer as individuals with free will, some people are already renouncing this development and relying on a moneyless and self-determined life. Heidemarie Schwermer can be cited as the protagonist of this dropout model, the one on the portrait opposite9 is shown. Years ago she gave up her well-known, well-paid profession as a teacher and therapist, gave away her belongings and has been living in Germany without money since 1996. Her life today does not mean lack of means, rather she describes it as a new way of life apart from consumption, in which her quality of life has increased and adventure has become an important point in her everyday life.10 Her spiritual philosophy is that what is important to her, come to her too.11 She secures her survival by sharing. She receives the necessary food and a warm place to sleep from other “sources” than that of paying. For example, she helps out in the household of a family who, on the other hand, offers her a place to sleep for a few days. Schwermer has set up file sharing platforms that she calls “give and take” in order to mobilize more people against the compulsion to consume and the throw-away mentality of our society.12 When asked whether she sees money as an indicator of the growing dissatisfaction of the people, she answers in a written interview:

"The" logic of money ", what is behind doing for money, is what is perishable in today's world. If we could stop asking what our reward is for what we do, we could just do things that bring joy to receive what we need, but no more, that would be a big step into a new era. "13

She does not regret her blatant way of life and sees a world in which money is not the primary goal, in which money may no longer play a role as entirely conceivable.14

2.1.5 Reason for abolishing money

However, money in itself is not reprehensible. The basic task of this is to simplify exchange processes and to give the individual involved the security that they will receive a fixed compensation for their goods or services.

[...]



1 Goethe, Johann Wolfgang von: "Faust, The Tragedy Second Part", Stuttgart 1832, p. 163, verse 11187 f.

2 ibid., p. 192, verse 10188

3 Erhard, Ludwig: Prosperity for All, Düsseldorf 1957

4 Cf. Machnig, Matthias: What progress do we want ?, Internetquelle1 (as of October 19, 2012)

5 Creutz, Helmut: Das Geldsyndrom, Internetquelle2 (as of October 19, 2012)

6 Cf. Stummer, Andreas: "Almost cashless, but happy", Internetquelle3 (as of October 19, 2012)

7 ibid.

8 Cf. Gangl, Karin / Birkner, Guido: Kundenkompass Stress, Internetquelle4 (as of October 19, 2012)

9 O.V.Internetquelle5 (as of October 19, 2012)

10 See Schwermer, Heidemarie: Interview on February 29, 2012

11 ibid.

12 See Zöch, Irene: Heidemarie Schwermer: A life without money, Internet source6, as of October 19, 2012

13 Schwermer, Heidemarie: Interview on February 29, 2012

14 See ibid.

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