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Debt: The First 5,000 Years: Difference between revisions
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Playfully, Graeber introduces the notion of “everyday communism” — he could, less provocatively, have called it “communalism”, but where’s the fun in that — as an alternative to a life of sterile, impersonal, perfectly quantified transactions. By this, he did not mean Bolshevism, but something more prosaic: our general disposition help each other out without question where the relative personal cost is not great. This stance: to be a [[good egg]] — to co-operate and not defect — is deeper and more critical to interpersonal relationships than are the outcomes of economic transactions which, rather, ''depend'' on that basic layer of probity. | Playfully, Graeber introduces the notion of “everyday communism” — he could, less provocatively, have called it “communalism”, but where’s the fun in that — as an alternative to a life of sterile, impersonal, perfectly quantified transactions. By this, he did not mean Bolshevism, but something more prosaic: our general disposition help each other out without question where the relative personal cost is not great. This stance: to be a [[good egg]] — to co-operate and not defect — is deeper and more critical to interpersonal relationships than are the outcomes of economic transactions which, rather, ''depend'' on that basic layer of probity. | ||
{{quote|“If someone fixing a broken water pipe says, | {{quote|“If someone fixing a broken water pipe says, ‘hand me the wrench,’ his co-worker will not, generally speaking, say, ‘and what do I get for it?’”}} | ||
Yet monetarist orthodoxy cannot see it, and therefore treats it as imaginary. | Yet monetarist orthodoxy cannot see it, and therefore treats it as imaginary. | ||