Sacred Economics traces the history of money from ancient gift economies to modern capitalism, revealing how the money system has contributed to alienation, competition, and scarcity, destroyed community, and necessitated endless growth. Today, these trends have reached their extreme - but in the wake of their collapse, we may find a great opportunity to transition to a more connected, ecological, and sustainable way of being.

Can we have a different economy?

Charles Eisenstein begins this bold and well written book examining why innovation, labor saving devices, and all of the earth's bounty fail to deliver prosperity to most of the people. “After centuries of technological advances, why do we find ourselves working just as much as ever?” he asks, before observing: “For centuries, futurists have predicted an imminent age of leisure. Why has it never happened? The reason is that, at every opportunity, we have chosen to produce more rather than to work less. We have been helpless to choose otherwise.”

Will the work ever stop?

When everything is subject to money, then the scarcity of money makes everything scarce, including the basis of human life and happiness. Such is the life of the slave—one whose actions are compelled by threat to survival. Perhaps the deepest indication of our slavery is the monetization of time.

Money is created as interest bearing debt. When the interest rate is greater than zero, the debt always exceeds the available money. Servicing the resulting debt requires constant economic growth. Growing the economy requires transforming something that began as a gift from nature or the community into something that can be sold. Nature becomes transformed into commodities and monetized.

Debt Economy

The commons, including land, forests, fresh air, clean water, ocean fisheries, minerals, biodiversity, the genome, and the electromagnetic spectrum, all existed prior to human activities. There is no legitimate right to any private ownership claim to these natural resources. Yet these common assets are continually privatized and monetized to support economic growth. Public goods are privately claimed and sold. Corporations profit at the public’s expense.

Privatization of common assets

“Each tree cut down and made into paper, each idea captured and made into intellectual property, each child who uses video games instead of creating worlds of the imagination, each human relationship turned into a paid service, depletes a bit of the natural, cultural, spiritual, and social commons and converts it into money.”

His solution is an economic system that integrates these seven features:<ol><li>Negative-Interest Currency</li><li>Elimination of Economic Rents, and Compensation for Depletion of the Commons</li><li>Internalization of Social and Environmental Costs</li><li>Economic and Monetary Localization</li><li>The Social Dividend</li><li>Economic Degrowth</li><li>Gift Culture and P2P economics</li></ol>

The solution

“When you hear the phrase “rescue the financial system,” translate it in your mind into “keep the debts on the books.” They are trying to find a way for you (and debtor nations too) to keep paying and for the debt to keep growing.”

“A fundamental premise of this book is that human beings naturally desire to give. We are born into gratitude: the knowledge we have received and the desire to give in turn. Far from nudging reluctant people to give unto others against their lazy impulses, today’s economy pressures us to deny our innate generosity and channel our gifts instead toward the perpetuation of a system that serves almost no one.”

Sacred Economics traces the history of money from ancient gift economies to modern capitalism, revealing how the money system has contributed to alienation, competition, and scarcity, destroyed community, and necessitated endless growth. Today, these trends have reached their extreme - but in the wake of their collapse, we may find great opportunity to transition to a more connected, ecological, and sustainable way of being. This book is about how the money system will have to change - and is already changing - to embody this transition. A broadly integrated synthesis of theory, policy, and practice, Sacred Economics explores avant - garde concepts of the New Economics, including negative - interest currencies, local currencies, resource - based economics, gift economies, and the restoration of the commons. Author Charles Eisenstein also considers the personal dimensions of this transition, speaking to those concerned with ''right livelihood'' and how to live according to their ideals in a world seemingly ruled by money. Tapping into a rich lineage of conventional and unconventional economic thought, Sacred Economics presents a vision that is original yet commonsense, radical yet gentle, and increasingly relevant as the crises of our civilization deepen.

philosophy

Philosophy

Discover the world of business and economics.

economics

Economics

moneyandinvestments

Money & Investments

books

Books

Charles Eisenstein

Sacred Economics

Masanobu Fukuoka (2 February 1913 – 16 August 2008) was a Japanese farmer and philosopher celebrated for his natural farming and re-vegetation of desertified lands. He was a proponent of no-till, herbicide and pesticide free cultivation methods from which he created a particular method of agriculture, commonly referred to as "natural farming" or "do-nothing farming". Fukuoka was the author of several books, scientific papers and other publications. He was an outspoken advocate of the value of observing nature's principles.

Masanobu Fukuoka

"The ultimate goal of farming is not the growing of crops, but the cultivation and perfection of human beings."

Zen Farming

Food and medicine are not two different things: they are the front and back of one body. Chemically grown vegetables may be eaten for food, but they cannot be used as medicine.

Natural farming, popularly known as “do nothing” farming, is an environmentally sustainable way of growing food, founded not in technique, but in the philosophical principal of living and growing food in accordance with nature's principal.

'Do Nothing' Farming

The four principles of natural farming are: <ol><li>human cultivation of soil, plowing or tilling are unnecessary, as is the use of powered machines.</li><li>prepared fertilizers are unnecessary, as is the process of preparing compost.</li><li>weeding, either by cultivation or by herbicides, is unnecessary; instead, only minimal weed suppression with minimal disturbance should be used.</li><li>applications of pesticides or herbicides are unnecessary.</li></ol>

Principles Of Natural Farming

"At first people ate simply because they were alive and because food was tasty. Modern people have come to think that if they do not prepare food with elaborate seasonings, the meal will be tasteless. If you do not try to make food delicious, you will find that nature has made it so."

"People think they understand things because they become familiar with them. This is only superficial knowledge. It is the knowledge of the astronomer who knows the names of the stars, the botanist who knows the classification of the leaves and flowers, the artist who knows the aesthetics of green and red. This is not to know nature itself- the earth and sky, green and red. Astronomer, botanist, and artist have done no more than grasp impressions and interpret them, each within the vault of his own mind."

Call it “Zen and the Art of Farming” or a “Little Green Book,” Masanobu Fukuoka’s manifesto about farming, eating, and the limits of human knowledge presents a radical challenge to the global systems we rely on for our food. At the same time, it is a spiritual memoir of a man whose innovative system of cultivating the earth reflects a deep faith in the wholeness and balance of the natural world. As Wendell Berry writes in his preface, the book “is valuable to us because it is at once practical and philosophical. It is an inspiring, necessary book about agriculture because it is not just about agriculture.” Trained as a scientist, Fukuoka rejected both modern agribusiness and centuries of agricultural practice, deciding instead that the best forms of cultivation mirror nature’s own laws. Over the next three decades he perfected his so-called “do-nothing” technique: commonsense, sustainable practices that all but eliminate the use of pesticides, fertilizer, tillage, and perhaps most significantly, wasteful effort. Whether you’re a guerrilla gardener or a kitchen gardener, dedicated to slow food or simply looking to live a healthier life, you will find something here—you may even be moved to start a revolution of your own.

mindfulness

Mindfulness

Call it “Zen and the Art of Farming” or a “Little Green Book,” Masanobu Fukuoka’s manifesto about farming, eating, and the limits of human knowledge presents a radical challenge to the global systems we rely on for our food. At the same time, it is a spiritual memoir of a man whose innovative system of cultivating the earth reflects a deep faith in the wholeness and balance of the natural world. As Wendell Berry writes in his preface, the book “is valuable to us because it is at once practical and philosophical. It is an inspiring, necessary book about agriculture because it is not just about agriculture.” Trained as a scientist, Fukuoka rejected both modern agribusiness and centuries of agricultural practice, deciding instead that the best forms of cultivation mirror nature’s own laws. Over the next three decades he perfected his so-called “do-nothing” technique: commonsense, sustainable practices that all but eliminate the use of pesticides, fertilizer, tillage, and perhaps most significantly, wasteful effort. Whether you’re a guerrilla gardener or a kitchen gardener, dedicated to slow food or simply looking to live a healthier life, you will find something here—you may even be moved to start a revolution of your own.

The One-Straw Revolution

It seems to us that there is only one answer to this question: We must recognize, and loudly proclaim, that every one, whatever his grade in the old society, whether strong or weak, capable or incapable, has, before everything, THE RIGHT TO LIVE, and that society is bound to share amongst all, without exception, the means of existence at its disposal. We must acknowledge this, and proclaim it aloud, and act up to it.

The Right To Live

The press teaches us the same in every conceivable way. Whole columns are devoted to parliamentary debates and to political intrigues. The vast everyday life of a nation is barely mentioned in a few lines when dealing with economic subjects, law, or in “divers facts” relating to police cases. And when you read these newspapers, you hardly think of the incalculable number of beings — all humanity, so to say — who grow up and die, who know sorrow, who work and consume, think and create outside the few encumbering personages who have been so magnified that humanity is hidden by their shadows.

The Press And Politics

The most important economy, the only reasonable one, is to make life pleasant for all, because the man who is satisfied with his life produces infinitely more than the man who curses his surroundings.

On Economy

To emancipate woman is not only to open the gates of the university, the law courts, or the parliaments, for her, for the “emancipated” woman will always throw domestic toil on to another woman. To emancipate woman is to free her from the brutalizing toil of kitchen and washhouse; it is to organize your household in such a way as to enable her to rear her children, if she be so minded, while still retaining sufficient leisure to take her share of social life.

Feminism

If only humanity had the consciousness of what it CAN, and if that consciousness only gave it the power to will!If it only knew that cowardice of the spirit is the rock on which all revolutions have stranded until now.

Revolutionary Wisdom

Written by a Russian prince who renounced his title, this work promotes an anarchist market economy — a system of autonomous cooperative collectives. A century after its initial publication, it remains fresh and relevant.

Born a Russian prince, Peter Kropotkin (1842–1921) rejected his title and wealth to spend his life in pursuit of social justice and equality. His last major work, The Conquest of Bread, surveys economic methods for the satisfaction of human needs. The 1892 treatise also outlines the revolutionary path to his vision of utopia: an anarchist communist society. Kropotkin criticizes the effects of feudalism and capitalism, noting that both systems exacerbate poverty and promote privilege, even in times of abundance. Citing the human propensity toward voluntary cooperation, he proposes the establishment of free, self-sufficient anarchic communesand outlines practical considerations of production and distribution. The author supports his theories with examples from the French rebellions of 1789, 1848, and 1871, and his reasoning anticipates aspects of twentieth-century revolutions in Russia, Germany, and Spain. At a time when many thinkers employed the new Darwinian concept of &quot;survival of the fittest&quot; to justify their capitalist and imperialist goals, Kropotkin pointed out the historic patterns of humanity's best success under cooperative circumstances. A century later, his economic analysis remains fresh and relevant.

Peter Kropotkin

The Conquest of Bread

“All changes, even the most longed for, have their melancholy; for what we leave behind us is a part of ourselves; we must die to one life before we can enter another"

Change

I had put on my slippers and my dressing-gown. I wiped away a tear with which the north wind blowing over the quay had obscured my vision. A bright fire was leaping in the chimney of my study. Ice-crystals, shaped like fern-leaves, were sprouting over the windowpanes and concealed from me the Seine with its bridges and the Louvre of the Valois. I drew up my easy-chair to the hearth, and my table-volante, and took up so much of my place by the fire as Hamilcar deigned to allow me. Hamilcar was lying in front of the andirons, curled up on a cushion, with his nose between his paws. His think find fur rose and fell with his regular breathing. At my coming, he slowly slipped a glance of his agate eyes at me from between his half-opened lids, which he closed again almost at once, thinking to himself, "It is nothing; it is only my friend." "Hamilcar," I said to him, as I stretched my legsÑ"Hamilcar, somnolent Prince of the City of BooksÑthou guardian nocturnal! Like that Divine Cat who combated the impious in HeliopolisÑin the night of the great combatÑthou dost defend from vile nibblers those books which the old savant acquired at the cost of his slender savings and indefatigable zeal. Sleep, Hamilcar, softly as a sultana, in this library, that shelters thy military virtues; for verily in thy person are united the formidable aspect of a Tatar warrior and the slumbrous grace of a woman of the Orient. Sleep, thou heroic and voluptuous Hamilcar, while awaiting the moonlight hour in which the mice will come forth to dance before the Acta Sanctorum of the learned Bolandists!" The beginning of this discourse pleased Hamilcar, who accompanied it with a throat-sound like the song of a kettle on the fire. But as my voice waxed louder, Hamilcar notified me by lowering his ears and by wrinkling the striped skin of his brow that it was bad taste on my part so to declaim. "This old-book man," evidently thought Hamilcar, "talks to no purpose at all while our housekeeper never utters a word which is not full of good sense, full of significanceÑcontaining either the announcement of a meal or the promise of a whipping. One knows what she says. But this old man puts together a lot of sounds signifying nothing." So thought Hamilcar to himself. Leaving him to his reflections, I opened a book, which I began to read with interest; for it was a catalogue of manuscripts. I do not know any reading more easy, more fascinating, more delightful than that of a catalogue. The one which I was readingÑedited in 1824 by Mr. Thompson, librarian to Sir Thomas RaleighÑsins, it is true, by excess of brevity, and does not offer that character of exactitude which the archivists of my own generation were the first to introduce into works upon diplomatics and paleography. It leaves a good deal to be desired and to be divined. This is perhaps why I find myself aware, while reading it, of a state of mind which in nature more imaginative than mine might be called reverie. I had allowed myself to drift away this gently upon the current of my thoughts, when my housekeeper announced, in a tone of ill-humor, that Monsieur Coccoz desired to speak with me.

personaldevelopment

Personal Development

motivationandinspiration

Motivation & Inspiration

I had put on my slippers and my dressing-gown. I wiped away a tear with which the north wind blowing over the quay had obscured my vision. A bright fire was leaping in the chimney of my study. Ice-crystals, shaped like fern-leaves, were sprouting over the windowpanes and concealed from me the Seine with its bridges and the Louvre of the Valois.I drew up my easy-chair to the hearth, and my table-volante, and took up so much of my place by the fire as Hamilcar deigned to allow me. Hamilcar was lying in front of the andirons, curled up on a cushion, with his nose between his paws. His think find fur rose and fell with his regular breathing. At my coming, he slowly slipped a glance of his agate eyes at me from between his half-opened lids, which he closed again almost at once, thinking to himself, &quot;It is nothing; it is only my friend.&quot;&quot;Hamilcar,&quot; I said to him, as I stretched my legsÑ&quot;Hamilcar, somnolent Prince of the City of BooksÑthou guardian nocturnal! Like that Divine Cat who combated the impious in HeliopolisÑin the night of the great combatÑthou dost defend from vile nibblers those books which the old savant acquired at the cost of his slender savings and indefatigable zeal. Sleep, Hamilcar, softly as a sultana, in this library, that shelters thy military virtues; for verily in thy person are united the formidable aspect of a Tatar warrior and the slumbrous grace of a woman of the Orient. Sleep, thou heroic and voluptuous Hamilcar, while awaiting the moonlight hour in which the mice will come forth to dance before the Acta Sanctorum of the learned Bolandists!&quot;The beginning of this discourse pleased Hamilcar, who accompanied it with a throat-sound like the song of a kettle on the fire. But as my voice waxed louder, Hamilcar notified me by lowering his ears and by wrinkling the striped skin of his brow that it was bad taste on my part so to declaim.&quot;This old-book man,&quot; evidently thought Hamilcar, &quot;talks to no purpose at all while our housekeeper never utters a word which is not full of good sense, full of significanceÑcontaining either the announcement of a meal or the promise of a whipping. One knows what she says. But this old man puts together a lot of sounds signifying nothing.&quot; So thought Hamilcar to himself. Leaving him to his reflections, I opened a book, which I began to read with interest; for it was a catalogue of manuscripts. I do not know any reading more easy, more fascinating, more delightful than that of a catalogue. The one which I was readingÑedited in 1824 by Mr. Thompson, librarian to Sir Thomas RaleighÑsins, it is true, by excess of brevity, and does not offer that character of exactitude which the archivists of my own generation were the first to introduce into works upon diplomatics and paleography. It leaves a good deal to be desired and to be divined. This is perhaps why I find myself aware, while reading it, of a state of mind which in nature more imaginative than mine might be called reverie. I had allowed myself to drift away this gently upon the current of my thoughts, when my housekeeper announced, in a tone of ill-humor, that Monsieur Coccoz desired to speak with me.

Sacred Economics

The One-Straw Revolution

The Conquest of Bread

The Crime of Sylvestre Bonnard

Amazonick