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 This Is Your "God" Money

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PostSubject: This Is Your "God" Money This Is Your "God" Money EmptyThu May 24, 2012 3:00 pm

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Since government is "God" as I have alluded to in another thread in the evolution of figure heads and religion it then becomes obvious that it's created divine seal becomes worshipped too.

What is the seal of the "all father" that is government? Money or currency is of course.

This is your "God", money! The proclamation of any political atheist that is a anarchist.

What is money? Divine credits of the will of government which is "God".

The more you accumulate the more you fall in line within the good graces of "God" which is government that issues such holy seals by it's own mint.

The more credits you accumulate the more open the world becomes for you to inherit.

Like the "Gods" of old if you are "good" follower or servant the gate to the kingdom becomes open for you.

This process with the more evolved "God" of government in the modern era works in the same way.

Those who accumalate much less or have very few tokens of credits become severely punished living a life of suffering. Those are the people who have lost favor with the great "God" of government who live in eternal "purgatory" or "hell" in complete poverty where their judgement waits.

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Satyr
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This Is Your "God" Money Empty
PostSubject: Re: This Is Your "God" Money This Is Your "God" Money EmptyFri Feb 26, 2021 8:08 am

If we understand genes/memes properly – as corresponding to real/ideal – then money is the modern version of slave chains, viz., noetic “fencing” to coral domesticated human herds – lock & key; master's whip & slave's carrot forged as one. [ MANifesto: Word War – Meme & Gene Dynamics]

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The liberation of monetary values from the “gold standard” revealed banker’s as always being this New World Order’s revised priestly class, representing the one-god’s will on earth. Money changed from an abstraction of resources to a new-world, new-age secular messiah, promising “freedom” from an impoverished and unjust genetic inheritance; mathematics became god’s logos – his creative word – through which he expressed his approval or disapproval over all who worshipped, proving their loyalty and worthiness to be “saved” through his divine codes.

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Hoffer, Eric wrote:
Whoever originated the cliché that money is the root of all evil knew hardly anything about the nature of evil and very little about human beings.
Money has become tangible idealism, compensating for an absence of an absolute. The perfect abstraction for inter-subjectivity: it can mean anything to anyone, and its “value” is determined by supply & demand – entirely determined by human intercourse. With it one can, theoretically, manufacture more than Chomsky’s consent, one can manufacture wants, fulfilling needs/desires. For man money has become god’s grace made tangible.

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Trans-actual reciprocity of trust, interlaces inter-subjective matrices of monetary codes constructing an artificial web of creative alternatives to precedent. Transactions that with mathematical precision lead to transsexual monstrosities.

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With no tangible standard to evaluate goods & services money becomes entirely abstract, and because everything can be purchased using money – everything, including love, respect, and truth, can be given a value founded on collective judgement expressed through choice. Money is the representation of these collective judgments and choices; the accumulation of quantities determining an evaluation of qualities.
Schopenhauer, Arthur wrote:
Money is human happiness in the abstract; he, then, who is no longer capable of enjoying human happiness in the concrete devotes himself utterly to money.

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Seaford, Richard wrote:
Stripped of all personal association, money is promiscuous, capable of being exchanged with anybody for anything, indifferent to all non-monetary interpersonal relationships.
Money (especially as coinage) tends to promote an indefinite network of indiscriminate exchange that transcends the defined personal relations to be found within family, within various social groupings, or within networks of gift-giving and barter. Whereas the Homeric gift is invested with the personality of its heroic donor, the only kind of person that money resembles is the prostitute. For Shakespeare it is ‘the common whore of mankind’. The prostitute, like money, is impersonally promiscuous, transcending the restricted sexual relations required for the reproduction of the household. Further, she also actually exchanges her services for money – in an exchange that is therefore uniquely symmetrical in that both its elements (coitus and money) are impersonally promiscuous. And yet one of them, coitus, is otherwise generally accompanied by a restrictive personal claim, whether that claim arises out of emotional attachment or the institution of marriage (or both). Commercial prostitution is therefore an extreme case of the homogenisation and depersonalisation (rather than just the homogeneity and impersonality) characteristic of money. It may also have been actually facilitated by the advent of money. The greater ease of exchange and of storing wealth that came with precious metal money may have freed some prostitutes from dependence on the protection provided by specific males.
[Money and the Early Greek Mind]
The two methods of human coercion, e.g., force, seduction, are amalgamated into the third, i.e., bribery – accentuating the force of both force and seduction.
Simmel, Georg wrote:
The more money becomes the sole center of interest, the more one discovers that honor and conviction, talent and virtue, beauty and salvation of the soul, are exchanged against money and so the more a mocking and frivolous attitude will develop in relation to these higher values that are for sale for the same kind of value as groceries, and that also command a ‘market price’.
The concept of a market price for values, which, according to their nature, reject any evaluation except in terms of their own categories and ideals in the perfect objectification of what cynicism presents in the form of a subjective reflex.
...Whoever has become possessed by the fact that the same amount of money can procure all the possibilities that life has to offer must also become blasé.
Spiritual traditional values are reduced to monetary market values, and quality is measured by quantity, obscuring the distinction making them synonymous.

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Dostoyevsky, Fyodor wrote:
Still a certain dullness of mind seems to be an almost essential qualification, if not for every public servant, then at least for anyone seriously intent on making money.
The power of money can be found in its potential to detach, before it seduces the mind back to attachments. Once it has been adopted as an agreed upon measure of exchange, the participants can be comforted by its ability to correct (heal) personal failings, through the acquisition and hoarding of its symbolic potentials – tangible evidence of a man’s piety and commitment to his “lord and master,” i.e., his unwavering faith.
To acquire it, the individual must enslave himself to a ritualized way of life – monistic in its stringent regimentations and sacrificial demands. Those who will be saved by its divine intervention are only those who sufficiently prove their devotion in the agora of human inter-subjective exchanges.

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Through the act of monetary exchange an individual acquires self-knowledge concerning his/her social quality, i.e., market status.
The collective expresses its appreciation through a sacrificial offering, and the recipient shapes his principles to accommodate their needs/desires. Collective evaluations become individual values; popularity and mass appeal becomes god’s approving grace; humanity is god and god is humanity, i.e., herd spirituality.

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Spiritualization of Money
In a New World Order of open borders and open market, a world where money is messiah offering salvation to all who show an appropriate degree of reverence toward its demands, men can recreate themselves anew, continuously freeing themselves from their past so that they may channel divinity through their clever reinventions. Mathematics is another form of semiotics – the most abstract – and money is its tangible projection, its perfect abstract art form.

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The marketing fabrications called swaps are noetic constructs with no reference outside human brains, like the words some pseudo-philosophers use to disconnect their meanings from any phenomenal references so as to manipulate them, cutting them up into abstract manageable pieces, selling them to ignoramuses to amass personal wealth.
Goux, Jean-Joseph wrote:
Gide's The Counterfeiters (as will by now have become clear) seems to be a particularly fertile field for the application and verification of this complex set of homologies.
Gide's novel provides the fiction of this theoretical numismatics. Its radical subject is the historical crisis of the general equivalent form that is, the crisis of the dominant value-form of the bourgeois world. The theoretical interest that the novel holds for the present purposes of analysis is evident even if, on other counts, this work of fiction is not entirely satisfying as to the aesthetic doctrine that it promulgates.
By building the novel, starting with its very title, on the monetary metaphor, and by subordinating to this metaphor all questions of ‘values’ and of ‘meaning’ (values now revealed to be false), Gide explores the homology that exists among all the registers of the general equivalent. Above all, it is the homology between money and language as befits a reflexive literary fiction that constitutes the metaphor's most substantial core.
I have already emphasized this homologous pair, and I shall return to it. But these are not the only registers of the general equivalent that Gide invokes. By tracing certain other thematic threads woven throughout the warp and woof of the text, I shall now demonstrate that the other registers analyzed in ‘Numismatics’ are not absent, and that they are caught up in the same critical junction as language and money. For if the truth of language is contested along with the truth of gold, the truth of the father is also challenged.
Counterfeiting is also, and emphatically even first of all the demonetization of the value of paternity.
Fathers are not absent from Gide's novel; quite the contrary, they are all over the place. But they have lost their legitimacy. The signs of paternity have been divorced from the being of the father.
The signifiers produced by fathers no longer refer to a Truth that, going beyond their appearance as signs, constitutes their transcendental guarantee. Such is Gide's suspicion. It is not difficult to see this suspicion as corresponding closely to a certain crisis of linguistic and monetary legitimacy.
Language, money, father: simultaneously metaphorizing each other in reciprocal homological interplay, their fundamental crisis the crisis of a historical form of value is exposed. Monetary falseness confers a title upon the crisis of the dominant value-form, a crisis that affects language and the father as well.
[The Coiners of Language]
Counterfeiters, are the new priestly class; shamans of shame. They replicate the original, modifying it ever so slightly, because a perfect copy always fails to convince.
The counterfeit nomisma is worthless; founded on a “breaking of trust” that cannot be returned to, having lost relevance, outside newfound abstracted relationships and their necessary reciprocal exchanges. [ Doc: The Coiners of Language]
The counterfeiter stamps an image of some authority, some impressive icon, to legitimize his forgery, and those who cannot discern the difference are the first to buy the valueless copy.
Gold cannot be counterfeited, money can, and when disconnected from its gold/silver material restrictions it can be printed, and continuously recycled, producing artificial surplus wealth – decadently overflowing full of unrealizable power – with no tangible resources backing it up.
What is true of money is true of all modern semiotics dominated by an infestation of parasitical nihilism, i.e., usury.

*

Sloterdijk, Peter wrote:
If buying, selling, renting, letting, borrowing and lending are operations that affect all aspects of life in the Great Installation, it is inevitable that the accessibility of things through monetary mediation will produce a corresponding world feeling. First of all, one experiences an immeasurable increase in accessible objects, and last of all, the convergence of the world interior and the spending power space – with consequences for the status of the devices surrounding us on a daily basis. As soon as many previously non-purchasable things are pulled over to the buyable side, and some un-availabilities suddenly appear available and reversible, one feels forced towards the culture-critical exaggeration that all conventional values are subject to revaluation and devaluation. One should make it clear, however, that expanded commodity traffic does not automatically imply universal corruption: anyone who uses money to gain access to commodities, information and people substitutes irrevocable operations for lasting belonging.
After the shift towards monetarily determined conditions, access came about far more readily through acts of self-purchase and by following offers or open addresses. Today one expects the successful to be capable of putting their allegiances in the background. The subject of ‘belonging’ is primarily brought up when individuals and groups feel excluded from financial advantages, and therefore seek recourse to an advantage of identity that can be had for free – being German, being Basque, being Serbian, or similar plumes that can be worn at no cost. Belonging, Zugehörigkeit, appartenance – words like these have good chances of becoming the losers' catchwords of the twenty-first century. Needless to say, it is not least this that makes them some of the most interesting terms of the future. The psychosocial hallmark of successful groups in the world interior of capital lies in the adjustment from allegiances to options. This reform in the ontological status of things and people finds its cognitive expression in constructivism. One must constantly show one's awareness that whatever is presented as found is inevitably made. For any given thing or semblance of nature, brief instruction is sufficient to reveal its ‘construction’, ‘invention’ and ‘politics’. This dismantling of the ‘natural’ has inescapable consequences for human self-relationships – which is why fixed identities do not receive a favourable prognosis in the constructivist climate. Only losers still require fixed natures. This does not, however, mean that we can stop saying where we come from and how we situate ourselves within a larger framework.
One can now understand why the way of life that weakens allegiances and reinforces options leads to a psycho-political rearrangement of clientele in the comfort spheres of the Western and Westernized world – extending to the post-monotheistic remodelling of religious sentiment. Let it be noted: the Christianity of today is part-time monotheism, and the same applies to Judaism and Islam – even though these stagnating religions, which are forced to fall back on self-regulation and the cultivation of traditions, also have pronounced fundamentalist elements whose spokesmen, usually professional believers, like to pretend that God still has a use for the whole human being. In truth, money has long since proved itself as an operatively successful alternative to God. This affects the overall context of things today more than a Creator of Heaven and Earth ever could. The most important metamorphosis of the modern psyche concerns the approval of egotism, which had been subject to an unshakeable ban during the entire age of lack and its holistic compensations. It was Nietzsche, the prophet of world-breaking, who gave the decisive response to this with his neo-Cynical doctrine of the revaluation of all values.
The revaluation applies primarily to the self-referentiality of human nature, the ‘curvature into oneself’ which had to be condemned as a betrayal of the Lord, the collective and the order of things during the era of agro-imperial morality and metaphysics. Since the citizens of modern, prosperous states began to understand themselves as voters and free money-users rather than minions, the duty to participate in the ‘whole’ of altruism for the sake of the Lord and divine norms has shifted towards an openness to commodities and public issues – with the inevitable side effect that a tendency to take oneself seriously as customers, opinion-owners and carriers of personal qualities has spread among the ‘subjects’. This was registered first by the moral-critical authors from the eighteenth century onwards who discovered amour-propre and Vanity Fair as topics for endless commentary. The rich phenomenology of egotism in all social strata prepared for its moral neutralization. The analytical content of this literature led into Nietzsche's Gay Science, while its human-shaping surpluses contributed to demands for the Übermensch, whose modern equivalent is the cosmopolitan consumer. In addition, what spirals out of control in the capitalist world interior is the inclination towards an end use devoid of ulterior motives; in the first uproar a hundred years ago, this had been termed ‘nihilism’. The name expresses the observation that consumption and disrespect are adjacent phenomena. And indeed, the consumerist metamorphosis of the ‘subject’ did create an awareness of the right to destroy the objects of consumption. The model for the revaluation of all values is the organic metabolism. In so far as all that is the case is defined by its absorption through the consumer, waste becomes the universal ‘result of life in all classes’ – in the words of Rameau's nephew, the forefather of neo-Cynicism.
In this framework, revaluation always amounts to devaluation. The same trend releases vague pantheistic and polytheistic forms of experience, as the global system favours persons without overly fixed qualities – and how could it be otherwise, when the task of the individual in the capital universe is to become involved in ever more numerous commodity offers, ever more diverse role play, ever more invasive advertising and ever more arbitrary art environments. The life of the market erodes convictions, monisms and forms of rugged primalness, replacing them with the awareness that possible choices and side exits are available at all times. The consequence is that the persons become paler and the objects more colourful; but it is the colourless who are called upon to choose between the colourfulnesses. To be sovereign is to decide the colour of the season. The discourse on the ‘flexibilized human being’ laments these facts, while that on the ‘new age’ and ‘net age’ beamingly acknowledges them.
Tomorrow's ideal possessor of spending power would be the anti-Bartleby: the person whose training with long lists of options had taught them to respond to most suggestions with a ‘Why not?’ They would be the habilitated consumer. They could, to adapt the words of another of Melville's figures quoted above, declare: ‘The global market was my Yale College and my Harvard.’
[The World Interior of Capital]

*

Goux, Jean-Joseph wrote:
Thus the shift from gold money to token-money is one of the effects of a structurally transformed social formation upon the field of exchanges.
In latching on to this monetary difference, and to all of its homologues in signifying practices, including language, Gide records a major schism in the mode of symbolizing. Shaping Gide's fiction is nothing less than the end of the embodied general equivalent's dominion over all relations, nothing less than the decline of ideological legitimation through the exchange of the equivalent (which, as will become clearer, is an integral part of the regime of representation) and the birth of a new form of legitimation.
[The Coiners of Language]

*

Hawkes, David wrote:
Marc Shell has pointed out that part two of Goethe’s drama recapitulates the action of part one on the scale of the state rather than that of the soul.
This transition in scope also involves a step forward in history, for the role played by magic in the first part is occupied by money in the second.
What magic is to Faust the individual, money is to Faustian society.
Unlike modern economists, Goethe was not naive enough to imagine that the ‘economy’ constitutes a distinct arena of human experience; he recognized that a change in the mode of financial representation was part of a change in the role of signification in general.
Like Socrates, he often connects the quantitative, financial mode of value with the empty words of sophistical rhetoric, observing that ‘whether mathematics counts pennies or guineas, whether rhetoric defends truth or falsehood, is of no concern whatever to either’.

A transition from magical thinking to financial thinking; the magic being the detachment of words from their references in the world – detachment of noumenon from phenomenon.
The word/symbol has the power to transform reality on its own.
Hawkes, David wrote:
This aspect of Goethe’s play has been explored in depth by Hans-Christophe Binswanger, who points out that interest-bearing capital is a continuation of alchemy by other means:
‘. . . the attempts to produce artificial gold were abandoned not because they were futile, but because alchemy in another form has proved so successful that the arduous production of gold in the laboratory is no longer necessary. It is not vital to alchemy’s aim, in the sense of increasing wealth, that lead be actually transmuted into gold.
It will suffice if a substance of no value is transformed into one of value: paper, for example, into money. We can interpret the economic process as alchemy if it is possible to arrive at money without having earned it through corresponding effort’
… in other words, if a genuine value creation is possible which is not bound by any limits and is therefore, in this sense, sorcery or magic.

*

Hawkes, David wrote:
So the banknotes claim to be referential in nature, to refer to an object beyond themselves. However, this promise to produce the actual gold which the notes supposedly represent is never fulfilled.
The notes prove to be empty symbols, with no external referent.

*

Hawkes, David wrote:
Money, in short, is the power that transforms human beings into objects: death.
As Marx puts it:
Marx wrote:
The distorting and confounding of all human and natural qualities, the fraternisation of impossibilities—the divine power of money—lies in its character as men’s estranged, alienating and self-disposing species nature. Money is the alienated ability of mankind. That which I am unable to do as a man, and of which therefore all my individual essential powers are incapable, I am able to do by means of money.
Money thus turns each of these powers into something which in itself it is not—turns it, that is, into its contrary. (3.312)
According to Marx, the effect of money on the natural, physical world is precisely magical: it overrides the laws of nature and abolishes the distinction between fantasy and reality:
Marx wrote:
If I long for a particular dish or want to take the mail-coach because I am not strong enough to go by foot, money fetches me the dish and the mail-coach: that is, it converts my wishes from something in the realm of imagination, translates them from their meditated, imagined or desired existence into their sensuous, actual existence—from imagination to life, from imagined being into real being. In effecting this mediation, [money] is the truly creative power. (ibid.)

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Spengler, Oswald wrote:
Men are tired to disgust of money-economy. They hope for salvation from somewhere or other, for some real thing of honor and chivalry, of inward nobility, of unselfishness and duty.

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