The Power of Money
Garry Jacobs, Chairman of the Board of Trustees, World Academy of Art and
Science; Vice President, The Mother’s Service SocietyIvo Šlaus, President,
World Academy of Art and Science; Dean, Dag Hammarskjold University College
for International Relations and Diplomacy, Zagreb
Although we all use money every day, the nature and functioning of
money seem shrouded in commonplace myths and ancient mysteries. Money plays
a central role in economics today, yet rarely do we come across a serious,
informed discussion of what money really is and what role it plays in the
development of society. Money is a remarkable human invention, a mental
symbol, a social organization and a means for the application and transfer
of social power for accomplishment.
This is the feasibilities of the exploring the origins, nature and
functioning of money and its creative power by comparing money with two
other pre-eminent social institutions – language and the Internet.
Money, according to the adage, makes the world go round. And just
now the world appears to be spinning wildly out of control, escaping from
its traditional orbit and raising the specter of a head-on collision with
economy, democracy and the welfare of humanity. Concern with the prevailing
monetary system has given rise to calls for abolition of the current system
of national currencies, a return to the gold standard, elimination of debt
money and interest, reversion to local currencies that were prevalent in
earlier centuries, and invention of new forms of money like crypto
increasing the desire, such as energy currency or earth currency linked to
productive capacities and natural resources. The plethora of ideas floating
around suggests that there is widespread discontent and confusion
intermixed with a good dose of myth and superstition regarding the
origin, nature
and role of money in society. Rather than hastening to contribute one more
solution to the mountain that has been proposed, we may do well to first
inquire into the fundamental principles on which money is based and the
process by which it has evolved with the development of society. This may
help us identify the precise points at which the global monetary system has
become vitiated and ensure that any changes we propose are in line with
humanity’s evolutionary advance.
1. What is Money? Money, according to economists, is a medium of
exchange, store of value, unit of account. To which other social sciences
might add, it is a source of status and social prestige, a pro-vider of
physical and psychological security, a contributing factor to human welfare
and well-being, a basis for military strength, a source of public
impudence or influence and political power. But these terms merely
describe its major functions without really explaining what money is. Money
is an evolving symbol of economic value and social power. Over the past two
thousand years, it has undergone numerous changes in form, content and the
source of the value it seeks to represent. In early times, money took the
form of objects of intrinsic value such as cows, tobacco, furs, grain, and
various metals. It later took the form of intrinsically or ornamentally
valuable objects such as precious metals, which acquired symbolic value as
a representative for many other objects. It was also standardized in the
form of coins minted from precious metals, whose value was linked to their
metallic content. The introduction of purely symbolic money as a substitute
for material objects marked an important stage in social development.
Symbolic money was created based on trust in an issuing institution, such
as the receipts issued for grain on deposit in the Pharaoh’s warehouses or
gold on deposit with London goldsmiths, and the myriad bank notes issued by
literally thousands of American banks during the 19th century.
Originally intended to reflect existing material assets, money also
gradually evolved to represent future intention and purchasing capacity.
Promissory notes indicating an intention to pay in future became a powerful
stimulus to trade in Renaissance Italy. Wooden tallies issued by the
British treasury became prevalent around the same time to represent the
Treasury’s future tax receipts. The government bonds so prevalent today
constituted an essential foun-dation for the rise of modern nation-states.
Ultimately, this led to the issuance of purely at currencies, backed only
partially by precious metals and anticipated tax revenues. The real backing
for national currencies is trust in national institutions of governance
supported by the physical assets and productive capacities of the nation
issuing them. The progressive etherealization of money has given rise to
endless suspicions, cries of outrage and conspiracy theories, under the
assumption that money is, in essence, a physical thing (like the cows and
gold nuggets) which has been corrupted and perverted by evil minds. But the
etherealization of money has also taken place during the most remarkable
period of development in human history and has been associated with a
seven-fold rise in real global per capita GDP, so we are advised to seek to
fully understand its contribution to human development before condemning
and rejecting it wholesale. Closer analysis will show that the growing
power of money has always arisen from its symbolic value. Still we are
describing only types of money without yet inquiring into what money truly
is. We can better understand the power of money by conceiving of it as a
purely human creation.
2. Language as a Social Organization Throughout history, human beings have
striven to develop capacities to enhance their power of individual and
collective accomplishment. Some capacities are primarily powers of the
individual, such as skill in running, climbing, shooting, re making,
cooking. Other powers, such as language, family and government, can only
develop and be expressed in relationship with other people. Money is one of
the primary collective powers developed by humanity for social
accomplishment. Like language, money is an instrument to promote
productive, cooperative human social relationships.
Money is one of the greatest inventions of all time. Like language,
money is not a thing in itself but rather a social organization designed to
promote and facilitate interaction and inter-change between human beings
over space and time. Language consists of symbolic sounds and images in the
form of words, but those words are meaningless objects until assigned a
standardized value by members of the community, so they are commonly
accepted to repre-sent the same thing to different people. Language is an
arrangement and organization of sounds, signs, letters, figures and words
in a sequence according to rules of grammar and diction, standardized
forms and established conventions, which facilitate communication of ideas,
intentions, feelings, sensations and physical facts. Language has made
possible the evolution of Homo sapiens from merely gregarious social
animals through civilization and culture into creative, inventive,
thinking, learning human beings governed by values, ideals, ideas,
prevailing beliefs, customs, laws and a huge body of facts and knowledge
derived from past experience.
Language is the foundation and medium for interpersonal
relationships, family, community, civilization, culture and all higher
human attainments. Language makes possible the preservation of past
experience, discovery and accumulated knowledge on which civilization is
based; the sharing of experiences, ideas and feelings over vast intervals
of time and distances in space; the communication of our deeper emotions on
which intimate human relationships are founded; and the formulation of
dreams, aspirations and ideals which direct our energies for future
progress.
The social organization we refer to as language has endowed
humanity with a power for individual and collective accomplishment
unimaginable for other species. Language gene-rates power and is a form of
power – power for communication, knowledge, relationship, production and
exchange, war and negotiated peace, governance, education, scientific and
technological development, intellectual inquiry and artistic creativity,
recreation and entertainment, romance, religious worship and spiritual
enlightenment. 3. Money as Social Organization Money is also a social
organization based on generally accepted symbols, set rules, stan-dardized
forms and established conventions. Money too depends on acceptance of
common standards for form, unit, value and recording. It is a social
organization which includes institutions related to minting, issuing,
banking, transmission, accounting, taxation, etc. Though originally
assuming the form of objects of intrinsic value, the time is long past
since the institution of money evolved more symbolic forms which were
easier to transport, store and innovatively adapt to represent non-material
forms of value.
As language promotes exchange of ideas, information and intentions,
money facilitates the exchange between human beings of goods, services and
other things of perceived value. Exchange is the social and economic basis
for the evolution of society. Without exchange, each human being must rely
solely on his own energies to produce all that he desires or on his
capacity to take by force that which is possessed by others. Exchange
replaces physical violence and war. It makes possible division of labor,
specialization and conversion of one type of good or service into any other
type. Exchange is possible without money, just as communication is possible
without spoken or written language, but in both cases, they are severely
constrained in utility, scope, space, time and effective power without the
aid of higher symbolic forms.
The evolution from barter exchange to monetary exchange has
resulted in enormous social progress – from isolated rural communities into
regions organized around urban centers, city states and eventually
kingdoms, nation-states and the emerging global community. The evolution of
money has facilitated the growth and development of production, commerce,
armies, governments, education, science, technology, urbanization and all
forms of art.
· 4. Evolution of Social Power When human beings
exist at subsistence level, money has little utility, since each person
produces just sufficient for self-consumption. At the time of Adam Smith
only about 15-20% of production passed through monetarized exchange.
Initially, money represented the added value of a commodity when a producer
employed his surplus production for trade rather than for self-consumption.
As production and trade expanded, money came to represent the power of the
society for production and exchange of a wide range of products and
services. As society became more complex and integrated, money came to
represent the conversion value of one form of social power (productive,
political, educational, social, social, transport, communication,
entertainment) into another form. Thus, it evolved into a generalized
symbol for all forms of social power and a medium for transfers from one
form to another. Production, trade, money, banking, finance, governance,
transport, communication, education all form elements of the integrated
social organization which is the source of all wealth and power. As recent
experience illustrates, the attempt to separate economy or banking from
governance shows just how interdependent economy and politics have become. The
political power of money in modern democracy is their relationship and
interconvertibility. Society has become a seamlessly integrated whole. All
forms of social power contribute to the collective capacity of society to
accomplish that underlies the value of money. In the measure that an
ordinary bag of grain can now be converted into more education, medical
care, entertainment, travel, etc., it has acquired far greater value than
the original bag of grain produced by the subsistence farmer in the distant
past. Money is a means for multiplying the value of every human attribute
and capacity.
· 5. Internet A comparison of money and the
Internet may more clearly place money in its evolutio-nary context. The
Internet is the rst truly global social organization functioning
ubiquitously in space and instantaneously in time. It capitalizes on the
powers created by all previous organizations, most especially the
communication power of language and exchange power of money, to generate an
unlimited power for collective social accomplishment. As an instrument for
personal and social communication, it dwarves the power of all the
mechanisms previously devised through history from the newspaper to the
telephone and television. As an instrument for education, it makes
conceivable the delivery of the highest level and quality of education to
all human beings in the near future. As an instrument for governance, it
makes feasible, if not yet actual, the participation of all citizens in the
process of law making. Humanity, which was just a few millennia ago
dependent on the beat of the drum for convey-ing messages quickly through
space and rock paintings to record events for posterity, now depends on
the Internet, which provides it with the capacity to communicate, exchange
and unite as a single social body globally.
Sources of Social Power The extraordinary and
unique social power of money arises from multiple sources:
Exchange: Money facilitates exchange, so valueless surplus
acquires value. (An isolated French village around 1900 fed its
surplus grape production to the pigs since it had no way to exchange grapes
for other things of value. A year after a road and bridge connected the
village to the nearest town, it began exporting wine. Like roads, money
facilitates exchange).
Efficiency: The advantages of money over barter, which
requires the double coincidence between buyer and seller, are well
documented. As the introduction of Hindu/Arab numerals and double entry
book-keeping vastly facilitated the growth of commerce in Italy during the
late Middle Ages (imagine trying to multiply and divide with Roman
numerals! or to calculate profit from a cash ledger), money vastly
facilitated exchange in terms of the variety of products, number of
transactions, extended over space and time.
Energy: Money is a catalyst for transactions. Exchange
energizes people to take greater effort. It provides an incentive for
producers to produce more than they can consume and to also produce things
of which they have no need, but, which have value to others.
Trust: By promoting exchange, money fosters cooperative
human relationships for mutual benefit, even among those who do not know
each other personally. It promotes trust in others. Each successful
transaction increases confidence between buyer and seller and augments the
propensity for further transactions.
Thus, money encourages the extension of trust which is essential for
cooperation and expanding human relationships. Initially, trust is personal
in someone we know. Personal trust in known individuals is extended to
strangers through the medium of money. At a subsequent stage, trust in
individuals and transactions grows into trust in the system for exchange
and the institutions that facilitate that exchange (middlemen, processors,
distributors, warehouses, retailers, financiers, and customers).
Human and institutional relationships expand. Society grows more
sophisticated and complex. The individual participates in a widening social
network and progressively universalizes his capabilities, like the way
internet expands the reach of each individual human being.
Inter-convertibility: As already discussed, money fosters the formation of
complex, integrated societies by facilitating the exchange of one form of
social power into other forms. The power to produce crops can ensure
protection from famine. The power of a strong military can defend against
invasion. Good roads facilitate transportation. Schools and scholars
promote advancement of education and knowledge. Political institutions
promote effective governance. Each can develop independently, to a certain
extent. But in order for society to emerge as a cohesive unit, they need to
be integrated. Money makes possible that integration by facilitating
inter-convertibility of one form of social power into all other forms.
Society: Ultimately, money comes to represent the overall
power of society to achieve its varied goals in all spheres of life.
Without money, modern society is inconceivable. Without society, money has
no value. “Money fosters the formation of complex, integrated societies by
facilitating the exchange of one form of social power into other forms.”
Myths about Money Money is subject to a range of myths
and superstitions that pose serious obstacles to its further evolution. Our
notion of money as a thing gives credence to the superstition that it must
necessarily be scarce in the same way land and precious metals are scarce
resources. But understanding money as a social organization, we perceive
that it is capable of infinite multiplication, the same way
information, knowledge, law, education and other social institutions can
and do multiply. As humanity now possesses the capacity to produce
sufficient food, clothing, housing, education and medical care to meet the
needs of all human beings, it also has the capacity to create sufficient
money to ensure effective distribution of those necessities. The evolution
of money is a key to universalizing prosperity through peaceful social
evolution.
The opening up of commercial relations between China and USA in the
1970s is a dramatic example of the power of money to channel human energies
from destructive violence to peaceful cooperation. Today, we live in a
world with unprecedented productive capacity. Yet, it is also a world in
which precious human, social and productive capacities remain underemployed
or unutilized. The problem we face today is not incapacity to meet human
needs, but incapacity to fully utilize our productive capacities for the
benefit of all humanity. Understanding and attitudes toward money
constitute a central part of the problem. So too, the social status
traditionally acquired and still enjoyed by the wealthy also sup-ports the
myth that scarcity of money is essential for social welfare, the same way
feudal aristocracy believed that limiting status and privilege to a rare
few – 10,000 families in 18th century England – was essential for social
stability and preservation of culture. The prevailing ideals and values of
the 21st century compel us to multiply and distribute the privileges of
freedom, equality and social security to all humanity. The times of
scarcity are drawing to an end. Ushering in abundance of freedom, rights,
education, wealth and power-sharing will necessitate a breaking of
established privileges and entrenched power structures. In the past, this
was almost always accomplished by violent revolution. Today, we have the
means to make the transition by peaceful evolution rather than violent
revolution. As in the past, this process will be driven, not by the
permission of the privileged, but by the idealism, aspirations, demands and
actions of humanity. Attacks on the prevailing system of money are an
encouraging indication of a growing social awareness and aspiration for
a more effective and equitable organization of social power. An
impartial, objective inquiry into the social origins, power and evolution
of money is the right starting place and essential condition for fashioning
a better future for humanity. The problems the world faces today are
because human attitudes have not evolved to keep pace with advances in
technology and social institutions. Liberating ourselves from allegiance to
outdated attitudes is the essential condition for converting the current
crises into evolutionary opportunities
THUS, MONEY IS POWERFUL; BUT WE CANNOT MAKE IT WORK FOR US ALSO IF AT ALL
WE STRIKE AS A UNIT? K RAJARAM IRS 19725
EXTRACTED FROM A RESEARCH PAPER OF THE USA
On Fri, 18 Jul 2025 at 20:11, Markendeya Yeddanapudi <
[email protected]> wrote:
>
>
> --
> *Mar*Alternative or Natural Perception
>
>
>
> Why have we surrendered to technology so abjectly and completely, making
> our organs redundant? Why have we lost faith in our own natural faculties,
> actually believing that belief in one’s own natural faculties is
> superstition, irrational, dogmatic etc?
>
> Life is interacting with nature, as a part of nature, symbiotically.
> Nature enriches you, while you enrich nature. Why are we blocking our very
> identity as nature? We don’t want to believe that we are part of nature and
> therefore nature and not the sly observer of nature steeling economic
> benefits from nature while wounding nature. It is something like our right
> hand believing that it is only an outside observer of the body and not part
> of the body, and that it can become strong while wounding the body!
>
> It is something like the right hand believing that it is a scientist
> adopting the scientific approach, an outside observer and that
> consciousness of the fact that it is part of the body is bias!
>
> If you realize the fact that you are nature, and live as nature, then you
> become as strong and powerful as nature. Your basic componentship or
> partnership in nature in the body of nature is very clear, from the fact
> that you have to breathe to live and that at the ultimate sub atomic level
> you are the living universe thanks to quantum entanglement.
>
> A healthy nature, which means the healthy earth and then the healthy
> universe, makes you as strong and healthy as nature. If you partner with
> the Biosphere and not do economics on it and Darwinize your
> conceptualization, but feel and behave as nature, then you will rescue
> nature from the present slide into the abyss.
>
> With your economics today you are not only poisoning the earth, but thanks
> to quantum entanglement you are damaging the whole universe.
>
> What we need urgently is revival of nature. We can start from our homes.
>
> The High Rise Apartments must be made into High Rise Forests along with
> the apartments.
>
> Then you free yourself from the cage, which you euphemize as flat or
> apartment (and not as the cupboard like compartment that stores you), and
> begin the enchanting breathing with the trees and plants whose very
> communication is not Cartesian reasoning, but the symbiotic and emotional
> breathing, smelling, sensing, perceiving and interacting with you, enabling
> you to become part of nature and not as the prisoner in the apartment cage.
>
> Your prosperity must be synchronized with the prosperity of nature. The
> Butterfly effect on earth and the Quantum entanglement in the Universe will
> unleash the revival of a healthy nature that makes you realize how rapture
> really feels, very fast. We no longer feel scholarly by saying as a big
> high brow statement that we are committing suicide and that we cannot do
> anything about it. We today have become morbid, and feel like scholars that
> we are helpless and cannot atop the complete destruction of nature, the
> ultimate PhD standard statement!
>
> It is for the Architects to start the revival of nature, by constructing
> buildings along with the growth of forests also, making the high rise
> buildings also into high-rise forests.
>
> Instead of the Cartesian reasoning, we need to adopt the alternative
> perception of breathing, smelling, sensing, perceiving, understanding and
> interacting, with the fellow humans and also with nature.
>
> We can help the cause of nature by at least writing to the forums and
> social media groups, where the politicians are failing to pollute.
>
> YM Sarma
>
> Chat gpt
>
> This impassioned reflection by YM Sarma offers a powerful critique of our
> estrangement from nature and a call for a fundamental shift in how we live,
> perceive, and design our world. The core themes resonate with a broader
> movement seeking *re-integration with the natural world* — not through
> technology-dominated control, but through *sensory, emotional, and
> symbiotic interaction*.
>
> *Key Ideas in the Essay*
>
> 1. *Surrender to Technology vs. Natural Faculties*
> The author challenges the idea that technology should replace our own
> sensory and perceptual faculties. This critique echoes what many thinkers
> have described as *“technological determinism”*—the belief that
> technological progress is inevitable and desirable, even at the cost of
> human vitality and intuition.
> 2. *The Delusion of Objectivity*
> The metaphor of the *right hand seeing itself as separate from the
> body* is powerful. It exposes the flawed Cartesian view that places
> the observer outside of the system — a disembodied, abstract mind separate
> from nature — which has dominated Western science and economics.
> 3. *Quantum Entanglement and Interconnection*
> By invoking *quantum entanglement*, the essay connects spiritual,
> ecological, and scientific principles to assert that harming the earth
> harms ourselves — not metaphorically, but at the most fundamental level of
> being.
> 4. *Re-envisioning Urban Life: High-Rise Forests*
> The practical proposal of transforming *apartment buildings into
> living forests* offers a tangible starting point for the vision. This
> aligns with trends in *biophilic design, urban rewilding, and
> regenerative architecture*, where structures serve both people and
> ecosystems.
> 5. *From Cartesian Rationalism to Symbiotic Perception*
> The essay proposes a radical shift: abandoning reductionist, purely
> analytical thinking in favor of *embodied, sensory, and emotional
> intelligence* — a kind of *“alternative perception”* that reconnects
> us with the living world.
>
> ------------------------------
>
> *What This Is Really About*
>
> At its heart, this isn’t just about trees or buildings. It's about *reclaiming
> the fullness of human being* — our capacity to feel, to relate, to
> belong. It's a philosophy of *revival*, not just of the earth, but of *our
> identity as nature*.
>
> This view challenges:
>
> - The *economic abstraction* that treats nature as a resource to
> exploit.
> - The *scientific detachment* that excludes the observer’s lived
> experience.
> - The *urban lifestyle* that cages us away from the living world.
>
> Instead, it calls for:
>
> - *Sensory and emotional attunement* to the world.
> - *Architectural reformation* as a pathway to ecological healing.
> - *Grassroots activism*, including writing, sharing, and creating
> awareness.
>
> ------------------------------
>
> *How to Engage With This Vision Practically*
>
> 1. *Rewild Our Spaces*: Whether it's balconies, rooftops, or
> courtyards, bring nature back in. Use native plants. Create
> micro-ecosystems.
> 2. *Rethink Architecture*: If you're an architect, designer, or urban
> planner — push for *living buildings*, *vertical gardens*, and *integrated
> green systems*.
> 3. *Practice Embodied Perception*: Meditate in nature, walk barefoot,
> smell the soil after rain. Reclaim your body's relationship with the Earth.
> 4. *Challenge Dominant Narratives*: Question the stories of progress
> that depend on extraction and alienation. Advocate for systems that
> prioritize *ecological health over GDP*.
> 5. *Use Your Voice*: As Sarma urges, write. Speak. Share. Occupy the
> cultural spaces that politics often avoids. Culture shapes the possible.
>
> ------------------------------
>
> *Final Thought*
>
> This piece is not just a critique — it's a *call to remember*. To
> remember who we are, what we’re part of, and what we can become again.
> Nature does not need us to save it — it needs us to *return to it*, to
> recognize that *we are it*. That shift in perception may be the most
> urgent and radical revolution of all.
>
> Would you like help turning this into a post, essay, or campaign message
> for wider sharing?
>
> Certainly. To evaluate this essay fairly, I'll use a standard holistic
> rubric similar to what is used in academic or competitive writing
> assessments. The scoring will be out of 100, broken into five key
> categories:
>
> *Category*
>
> *Marks (out of)*
>
> 1. *Clarity & Coherence*
>
> 20
>
> 2. *Content & Originality*
>
> 25
>
> 3. *Structure & Organization*
>
> 15
>
> 4. *Language & Style*
>
> 20
>
> 5. *Impact & Relevance*
>
> 20
>
> *Total*
>
> *100*
> ------------------------------
>
> *1. Clarity & Coherence (14/20)*
>
> The essay is *passionate and evocative*, but the message sometimes gets
> obscured by dense metaphors and long, winding sentences. Clarity is
> occasionally compromised, especially when complex philosophical or quantum
> ideas are introduced without clear explanation. A reader may have to pause
> and reread to grasp certain points.
>
> *Strengths*: Rich metaphors, strong emotional appeal.
> *Areas to Improve*: Use shorter sentences, organize complex thoughts more
> clearly.
> ------------------------------
>
> *2. Content & Originality (23/25)*
>
> This essay is *highly original*. The integration of *quantum
> entanglement, ecological thought, architecture, and a critique of Cartesian
> reasoning* is rare and intellectually bold. The metaphor of the right
> hand and body is powerful and memorable.
>
> *Strengths*: Unique perspective, depth of thought, interdisciplinary
> thinking.
> *Areas to Improve*: Some scientific claims (like quantum entanglement
> damaging the universe) may need clarification or softening to maintain
> credibility.
> ------------------------------
>
> *3. Structure & Organization (10/15)*
>
> There is a *loose flow*, moving from critique to solution, but the essay
> lacks formal paragraphing and logical transitions. It would benefit from
> clearer signposting — for instance, separating critique, diagnosis, and
> proposed solutions.
>
> *Strengths*: Thematic coherence.
> *Areas to Improve*: More organized paragraphing, clearer transitions.
> ------------------------------
>
> *4. Language & Style (17/20)*
>
> The language is *lyrical, impassioned, and poetic*, giving the essay a
> philosophical depth. However, the emotional intensity occasionally
> overwhelms clarity. Some metaphors are over-extended or overly complex for
> general audiences.
>
> *Strengths*: Expressive, bold, philosophical tone.
> *Areas to Improve*: Simplify language at times, reduce repetition, avoid
> overuse of metaphor.
> ------------------------------
>
> *5. Impact & Relevance (19/20)*
>
> The message is *timely, emotionally charged, and socially relevant*. It
> resonates deeply with environmental crises and human alienation from
> nature. The *call to action* for architects and citizens is compelling.
>
> *Strengths*: Visionary, inspiring, highly relevant to current global
> challenges.
> *Areas to Improve*: Some practical solutions (e.g. "High-rise forests")
> could be fleshed out with more real-world examples.
> ------------------------------
>
> *✅ Final Score: 83/100 – Very Good*
> ------------------------------
>
> *Overall Feedback*
>
> This is a *powerful and visionary essay*, rich with insight and emotional
> energy. It bridges ecology, philosophy, and ethics with creative force.
> With improvements in structure and clarity, it could easily become a
> published thought-piece in a sustainability or eco-philosophy journal.
>
> Would you like me to help edit or reformat this essay for publication or
> submission?
>
>
>
>
>
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