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Thrasymachus
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PostSubject: Econ 101   Wed Feb 15, 2017 10:06 am

When someone voluntarily pays you, that means you are creating value. Money is a way of symbolizing value, and in a way that makes values more transactable than they would otherwise be. Money universalizes value-transactability.

Money is not evil; a society without money would be "evil", because values would be hardly transactable at all in such a society, and without the transactability of value there can be very little if any value-creating.

Profit means that the values you trade to someone else are worth more (are more valuable) to the other person than to you. For example, a store has an inventory stock of items, therefore any single item has less value because it is more common, whereas the customer has use for the item because the customer does not have an inventory stock of such items. The accumulation of an inventory stock of items (a surplus) creates more significant value-differential of a single item, relative from the person with the surplus to other people which do not have surplus-- creating the surplus de-values the individual item for the person who possesses that surplus, thereby allowing the surplus owner to transact said items at less value-loss than otherwise.

This allows for an increase in the value-differential of a single item between two people; namely the surplus-owner and the customer. This increased differential is a quantity that is split into two categories: 1) added value for the customer, and 2) added value for the surplus-owner. The latter means what we call profit; the former means that the customer has better access to being able to transact for said value-item than he would if the surplus-owner did not have the surplus, and also means that not all differential increase can be allocated to profit but some of it also extends to the customer in the form of downward pressure on prices (this 'pressure' is simply the fact of the relative value-differential itself).

Capitalism is the systematic and automatic (largely unconscious) recognition of these above facts. Capitalism prioritizes the conditions whereby voluntary value-transacting can occur most freely and produce the greatest value-differentials, i.e. the careful, dynamic and sophisticated management of surpluses. Modern civilization became possible once it became possible to store agricultural/food goods in large surpluses; capitalism became possible when the conditions for surplus-making were legally instantiated at a level as close as possible to the valuing of the statistical average person in a society.

This is proper Economics 101. We are not taught any of this in school. In school we are taught how to destroy capitalism, how to undermine value and how surpluses and money are evil. In other words, fuck Marx.

 

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"We must, now armed with such a language, realize the “transcendental unity of ideas,” through a new morality that aims, not to hypostasize experience and grasp in positive knowledge a series of particular virtues and vices, but rather to fully explicate this continuity; where philosophy exists to represent this transcendental order, morality most exist to mediate the two spheres, the spheres of experience and ideality." --Parodites

"Between this sky and the faces turned toward it there is nothing on which to hang a mythology, a literature, an ethic, or a religion—only stones, flesh, stars, and those truths the hand can touch." --Camus


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PostSubject: Re: Econ 101   Wed Feb 15, 2017 10:12 am

In a society without money, value could still be created emotionally or intellectually for example, but the largest part of value-creating requires hard materials, namely the entire system as what we call economics as a whole. When money is scarce and surplus becomes considered evil, surpluses return to being hoarded rather than used to create increased value-differentials for increasing value-transactability; namely without capitalism we return to medieval society of a small number of elite hoarding surplus for their personal gain, and this allows those few elite to exercise manipulation and control over the rest of society by preventing the rest of society from engaging meaningfully in value-creating and value-transacting.

Emotional and intellectual value-creating may rely less on hard resources and material value-trades than typical economic activity would rely on those hard resources and trade of materials, but are not totally independent of hard resources and material value-trades either. From the perspective of emotional and intellectual value-creating, monetary and hard material value-transacting is what helps create a space and time inside of which emotional and intellectual non-material value-creating can more properly and freely occur. Therefore emotional and intellectual value-creating indirectly requires the hard resources and material value-creating and value-trading of the typical economic, precisely because it does not directly require these.

 

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"We must, now armed with such a language, realize the “transcendental unity of ideas,” through a new morality that aims, not to hypostasize experience and grasp in positive knowledge a series of particular virtues and vices, but rather to fully explicate this continuity; where philosophy exists to represent this transcendental order, morality most exist to mediate the two spheres, the spheres of experience and ideality." --Parodites

"Between this sky and the faces turned toward it there is nothing on which to hang a mythology, a literature, an ethic, or a religion—only stones, flesh, stars, and those truths the hand can touch." --Camus
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PostSubject: Re: Econ 101   Wed Feb 15, 2017 10:30 am

If a person doesn't have any or enough money, there are several possible reasons for this: 1) the person isn't creating any values, 2) the person is creating emotional or intellectual values that are not being monetarily transacted, for example may be being given away freely or in exchange only for more emotional or intellectual values, 3) the person is creating values (emotional or intellectual, or otherwise) that aren't able to be value-transacted, or 4) the person is making values but is only making a very small amount of values.

Case (4) typifies the situation of the average low to middle class worker today, the "laborer".

Case (1) typifies the average welfare recipient/extreme poor person.

Case (2) typifies the philosopher, thinker, or lover.

Case (3) typifies the artist or independent inventor who has yet to find a way to market/sell his art or his inventions.

 

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"We must, now armed with such a language, realize the “transcendental unity of ideas,” through a new morality that aims, not to hypostasize experience and grasp in positive knowledge a series of particular virtues and vices, but rather to fully explicate this continuity; where philosophy exists to represent this transcendental order, morality most exist to mediate the two spheres, the spheres of experience and ideality." --Parodites

"Between this sky and the faces turned toward it there is nothing on which to hang a mythology, a literature, an ethic, or a religion—only stones, flesh, stars, and those truths the hand can touch." --Camus
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PostSubject: Re: Econ 101   Wed Feb 15, 2017 11:09 am

In addition, the value of the surplus ensures that surplus will be ontologically replicable over time, and that the changing conditions in society and in the economic will still continue to be amenable to surplus-having. In a logical 'trick', the very fact of having a surplus guarantees the surplus, or said another way: valuing alone of the surpluses is adequate to ensure surplus is not absolutely expended. When surpluses are used in accordance with how surplus is properly (economically, capitalistically) valued, then the expenditure of surplus equals the maintenance of surplus, ontologically speaking.

When surplus is de-valued as it is under Marxist and socialist thought, this breaks the ontological circuit of use=maintenance, and actual surpluses become nothing more than a pile of excess to be entirely depleted in immediate consumption-value. The only exception is how tyranny hoards some surplus rather than consuming it, in order to increase tyranny's power over everyone else. Hoarding surplus in this way translates into withdrawing energy from a power source, or draining the gasoline from an engine: it increases scarcity and suffering by de-powering the engines of society, namely by de-powering the mechanisms of value-creating. This has the consequence of impoverishing people (more people in society are poor, namely have less money (because money is simply a symbol of value, and there is now less value in play or being made)).

A society has less overall money as it becomes more socialist; even though in a socialist society the top elite are hoarding more money for themselves too, this isn't the primary cause of less money available to everyone else. The primary cause is that there are less values in play and less values being created and transacted, therefore there is also less money. Debt becomes attractive in such a situation, because debt is the artificial simulation of value and can give the psychological appearance that there is more value than there really is. In an attempt to ground this simultion in something like a reality, debt is tied into future expected real value, i.e. repayment plans and interest. A healthy self-valuing and value production can sustain a relatively small amount of debt, and this is healthy, but a poor self-valuing and value production will abuse debt and cause debt to increase beyond the healthy limit, by attempting to value simulation as if it were reality. At this point debt becomes a self-sustaining process where less reality = more simulation = less reality.

 

___________
"We must, now armed with such a language, realize the “transcendental unity of ideas,” through a new morality that aims, not to hypostasize experience and grasp in positive knowledge a series of particular virtues and vices, but rather to fully explicate this continuity; where philosophy exists to represent this transcendental order, morality most exist to mediate the two spheres, the spheres of experience and ideality." --Parodites

"Between this sky and the faces turned toward it there is nothing on which to hang a mythology, a literature, an ethic, or a religion—only stones, flesh, stars, and those truths the hand can touch." --Camus
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PostSubject: Re: Econ 101   Thu Feb 16, 2017 9:34 pm

I broke down the universal code of 'economics' into value-logic. Haha

Shit.

What else is left? This shit is too easy...

 

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"We must, now armed with such a language, realize the “transcendental unity of ideas,” through a new morality that aims, not to hypostasize experience and grasp in positive knowledge a series of particular virtues and vices, but rather to fully explicate this continuity; where philosophy exists to represent this transcendental order, morality most exist to mediate the two spheres, the spheres of experience and ideality." --Parodites

"Between this sky and the faces turned toward it there is nothing on which to hang a mythology, a literature, an ethic, or a religion—only stones, flesh, stars, and those truths the hand can touch." --Camus
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PostSubject: Re: Econ 101   Fri Feb 17, 2017 7:13 am

Thrasymachus wrote:
I broke down the universal code of 'economics' into value-logic. Haha

Shit.

What else is left? This shit is too easy...

So has your philosophy allowed you to become a multi-billionaire?

If not then it likely isn't a functional philosophy.
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PostSubject: Re: Econ 101   Fri Feb 17, 2017 9:35 am

Good to know that making money is your standard for determining the value and success of intellectual pursuits.

 

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"Between this sky and the faces turned toward it there is nothing on which to hang a mythology, a literature, an ethic, or a religion—only stones, flesh, stars, and those truths the hand can touch." --Camus
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PostSubject: Re: Econ 101   Fri Feb 17, 2017 10:11 am

Sisyphus makes a common error in thinking: he believes that anything of value must also make money. You see this all the time, "of you're so smart why aren't you rich?" In fact the majority of human valuing-production and value-transacting takes place outside of money making, and the economy is just a subset of all values-activity, namely those activities that must be mediated by an exchange of money. Why do some activities need to be mediated by money while others do not?

In fact and by definition every activity of any kind involves value-gain. Sometimes the value-gain is nothing more than the feeling or thought that we are gaining something of value, when really we might not be, yet that feeling or thought is still a value-gain motivating the activity anyway; in other words we can be wrong about what gains value for us. But that doesn't mean that's such an activity wasn't actually about value-gain, it means that the only gain we had was the feeling of thought of gain, so a mental or perceived gain that amounts to gain of consciousness that happened not to correspond to another gain in reality. When we gain in consciousness and also gain in reality that is whatever we call a successful activity.

The idea of enlightened egoism is expressing this insight but in an overly simplified way-- this isn't about pleasure, it is about gain of value. And most activities we do are not in exchange for money, but because we gain by the activity in some other way, often in the way of a gain in consciousness for ourselves. We need to use money to mediate certain activities because those activities would not take place were it not for money, due to the fact of the distance between the self-valuings in question. For example, a tobacco company expends some of its capital to engage in a value-production process whereby a value is created, namely a pack of cigarettes; if then that company simply gave me the pack of cigarettes for no cost that would indicate that some other value is at play for the company, perhaps I am a friend or family of the owner of the company and the owner therefore wants to give me the cigarettes without charging me. In that case the owner gained value otherwise than money... but this isn't usually the case since most people for whom cigarettes are a value don't have friendly or family relations with the owner of the tobacco company that makes the cigarettes they buy.

When there are no other values in play between the two self-valuings in question then money enters to allow the value-exchange to take place anyway. This is the "magic" of money, that it potentiates a huge range of activities as value-transactions that would otherwise not be able to exist. The absolute or extreme lack of value from either side of the possible value-transaction would indicate that said transaction cannot take place, that said transaction is ontologically impossible to exist. Thus enter money, and suddenly the scope and size of the ontological sphere increases to the nth power.

 

___________
"We must, now armed with such a language, realize the “transcendental unity of ideas,” through a new morality that aims, not to hypostasize experience and grasp in positive knowledge a series of particular virtues and vices, but rather to fully explicate this continuity; where philosophy exists to represent this transcendental order, morality most exist to mediate the two spheres, the spheres of experience and ideality." --Parodites

"Between this sky and the faces turned toward it there is nothing on which to hang a mythology, a literature, an ethic, or a religion—only stones, flesh, stars, and those truths the hand can touch." --Camus
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PostSubject: Re: Econ 101   Fri Feb 17, 2017 5:49 pm

Thrasymachus wrote:
Sisyphus makes a common error in thinking:

I see that you haven't yet found the way to determine when I'm being serious or just joking. That's okay. You will pick it up or we will just work around it.

And yes, there are many things in my life that are very important but have nothing to do with money or material things.

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PostSubject: Re: Econ 101   Fri Feb 17, 2017 5:57 pm

I have more important things to do than trying to decipher deadpan sarcasm through text.

 

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"Between this sky and the faces turned toward it there is nothing on which to hang a mythology, a literature, an ethic, or a religion—only stones, flesh, stars, and those truths the hand can touch." --Camus
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PostSubject: Re: Econ 101   Fri Feb 17, 2017 6:41 pm

I should also probably point out that you haven't even commented on any of the points I have made here.

 

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"Between this sky and the faces turned toward it there is nothing on which to hang a mythology, a literature, an ethic, or a religion—only stones, flesh, stars, and those truths the hand can touch." --Camus
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PostSubject: Re: Econ 101   Sat Feb 18, 2017 9:24 am

Thrasymachus wrote:
I have more important things to do than trying to decipher deadpan sarcasm through text.

I'm glad you are keeping yourself busy with your own interests but sadly I see you are missing out on the humor in life.
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PostSubject: Re: Econ 101   Sat Feb 18, 2017 9:31 am

Thrasymachus wrote:
I should also probably point out that you haven't even commented on any of the points I have made here.

So what was there for me to comment to. You stated your understandings concerning economics.

I took no economics courses when I was schooling.

You want me to just agree with you and repeat what others have said?

It is true that in most societies the money value of products and services determine their value. That is a given.

In other societies money is not used but the economics of those societies rely on the barter system of determining value.

I determine the value of anything I wish to procure. If the asking price is too high I do not buy it. No one else determines the value of anything I want. And yes, the standard is use is money.

Localized societies allow for negotiation to determine the value of something. Globalization does not allow for this.

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