Journal articles: 'Money – Philosophy'

1

Konersmann, Ralf. "The Philosophy of Money." Philosophy and History 24, no. 1 (1991): 38–39. http://dx.doi.org/10.5840/philhist1991241/222.

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Iorio, Marco. "Philosophy and Money-Making." Philosophy in the Contemporary World 7, no. 4 (2000): 21–24. http://dx.doi.org/10.5840/pcw20007420.

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Caffentzis, C. George. "Algebraic Money: Berkeley’s Philosophy of Mathematics and Money." Berkeley Studies 18 (2007): 3–23. http://dx.doi.org/10.5840/berkeleystudies2007182.

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Palmquist, Stephen. "Where money and philosophy mix." Philosophers' Magazine, no. 41 (2008): 26–28. http://dx.doi.org/10.5840/tpm20084172.

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Gooch, Paul W. "Plato on Philosophy and Money." Philosophy in the Contemporary World 7, no. 4 (2000): 13–20. http://dx.doi.org/10.5840/pcw20007429.

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Spang, R. "Money, Money, Money." History Workshop Journal 69, no. 1 (March 1, 2010): 225–33. http://dx.doi.org/10.1093/hwj/dbq003.

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Kilmister, Andrew. "Money." Utopian Studies 32, no. 3 (November 1, 2021): 703–6. http://dx.doi.org/10.5325/utopianstudies.32.3.0703.

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Hyunjong Choi. "Money and Religion in Georg Simmel’s 『The Philosophy of Money』." Discourse 201 19, no. 3 (August 2016): 31–54. http://dx.doi.org/10.17789/discou.2016.19.3.002.

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V., Kultenko, and Tokhtarits I. "The philosophy of money in the modern conditions." HUMANITARIAN STUDIOS: PEDAGOGICS, PSYCHOLOGY, PHILOSOPHY 11, no. 4 (November 2020): 106–9. http://dx.doi.org/10.31548/hspedagog2020.04.106.

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How often does money appear in our lives? Each of us has somehow thought about the nature of money, and also thought about the question: "what if money did not exist?" Everyone determines the importance of such a phenomenon as money for himself individually. Some people perceive money as a thing, and for some it is a whole philosophy. Nowadays, people really put money above personality and spirituality. This is a serious anthropological problem of the whole modern society. The article offers answers to questions about the role of money in human life. It also clarifies the philosophical meaning of money, how it has developed historically and its features in modern society.

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Dodd, Nigel. "Simmel’s Perfect Money: Fiction, Socialism and Utopia inThe Philosophy of Money." Theory, Culture & Society 29, no. 7-8 (November 5, 2012): 146–76. http://dx.doi.org/10.1177/0263276411435570.

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Szücs, Balázs. "„Kötelékek köteléke” Azonosságok Moses Hess és Karl Marx korai filozófiai munkásságában, különös tekintettel a pénz gazdaságfilozófiai értelmezésére." Hallgatói Műhelytanulmányok, no. 5 (March 11, 2022): 71–92. http://dx.doi.org/10.55508/hmt/2021/10865.

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Szűcs, Balázs: “The bond of bonds” – Identities in the early philosophical eork of Moses Hess and Karl Marx, with special reference to the economic philosophical interpretation of money In my essay, I attempted to demonstrate the similarities between the two philosophers, Hess and Marx, especially regarding the essence of money. I present the effect of Hess on the young Marx. In the first section of the essay, a short biography of the French Jewish philosopher, Moses Hess is presented and a brief analysis of the most important works of Hess, like European Triarchy (1841), The Philosophy of Action (1843) and Rome and Jerusalem (1862) is given. In these works, there are a number of philosophical categories and definitions that appear in Marx’s works in similar formulation, for instance the determinism of activity, raw possession and the concept of an authority based (Autoritaten) and repressive state, which is the greatest barrier to free self-accomplishment (Selbstbestimmung). But another striking similarity is that Prometheus is regarded, by both philosophers, as the personification of freedom. The second part of the essay provides a detailed analysis of On the Essence of Money (1845). In this work, Hess gives a unique perspective on human history from its beginning to his own age, with many sharp and prophetic philosophical conclusions. Money has entered this system of philosophy, of history as a necessary evil and by staying for too long in the system, it causes alienation. At the end of the study, there is a comparison of the categories and their explanations that can be found in both philosophers’ works. Comparison of On the Essence of Money and Marx’s Economic and Philosophic Manuscripts of 1844, where Hess’s influence on Marx is most evident.

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Thompkins, E. F. "The Money and the Cow." Philosophy 67, no. 259 (January 1992): 51–67. http://dx.doi.org/10.1017/s0031819100039826.

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In spite of his profound influence on philosophy in general, Wittgenstein has had no discernible effect upon the philosophy of education. It was not to be expected that his rejection of doctrine in favour of the clarification of language as the goal of philosophical activity would readily find favour with those for whom the medium was intrinsically less important than the message it was intended to convey. Nevertheless philosophers of education have no medium other than language and no means of identifying the subject of their discourse other than the word ‘education’. They cannot convey a clear message if the meaning of their words, ‘education’ in particular, is not clear. Accordingly they cannot take for granted but must clarify in accordance with a postulated theory of meaning the nexus between ‘education’ and education. In his early Tractatus and his later Philosophical Investigations respectively, Wittgenstein proposes alternative theories of meaning. I apply each in turn to ‘education’ and sketch my view of a Wittgensteinian philosophy of education.

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13

Schlitte, Annika. "Simmels Philosophie des Geldes und die Folgen." Zeitschrift für Kulturphilosophie 2015/1-2: Simmel 2015, no. 1-2 (2015): 143–58. http://dx.doi.org/10.28937/1000106698.

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The paper aims at highlighting the importance of Simmel’s Philosophy of Money for his philosophical approach. First, the text discusses how money is not only explicitly under-stood as a cultural phenomenon but even serves as the prototype of cultural symbols. Second, the paper examins how Simmel develops a »symbolic« method from his analysis of money, which he uses for a new understanding of philosophy as philosophy of culture.

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14

Ball, Michael R. "Book Review: Money and the Modern Mind: Georg Simmel's Philosophy of Money." Humanity & Society 18, no. 4 (November 1994): 115–17. http://dx.doi.org/10.1177/016059769401800416.

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15

Walsh, Adrian J. "Money motives, moral philosophy, and biological explanations." Behavioral and Brain Sciences 29, no. 2 (April 2006): 195–96. http://dx.doi.org/10.1017/s0140525x06449049.

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Lea & Webley (L&W) provide two alternative biological accounts of human monetary motivations, the Tool Theory and the Drug Theory. They argue that both are required for an adequate explanation. I explore the applicability of these models to philosophical discussions of how we might justify such motivations. I argue their approach is not entirely satisfactory for normative questions, since it precludes the possibility of rational non-instrumental attitudes towards money.

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ANIDJAR, Gil. "Christians and Money." Ethical Perspectives 12, no. 4 (December 1, 2005): 497–519. http://dx.doi.org/10.2143/ep.12.4.2004795.

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Sobel, Jordan Howard. "Money Pumps." Philosophy of Science 68, no. 2 (June 2001): 242–57. http://dx.doi.org/10.1086/392875.

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VAN HOUDT, Toon. "Money, Time and Labour." Ethical Perspectives 2, no. 1 (April 1, 1995): 11–27. http://dx.doi.org/10.2143/ep.2.1.563068.

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19

Douglas, Alexander. "Spinoza, money, and desire." European Journal of Philosophy 26, no. 4 (March 26, 2018): 1209–21. http://dx.doi.org/10.1111/ejop.12346.

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20

Lewis, Alan. "Good money, bad money: The case of socially responsible investment in UK." World Futures 56, no. 4 (February 2001): 399–408. http://dx.doi.org/10.1080/02604027.2001.9972813.

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21

Klattenhoff, Timo. "Monetäre »Grundformen des ’Verstehens‘ der Welt«? Von Simmels Substanzwert zu Cassirers Darstellungsfunktion." Zeitschrift für Kulturphilosophie 2015/1-2: Simmel 2015, no. 1-2 (2015): 159–70. http://dx.doi.org/10.28937/1000106699.

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Among many things, Simmel in his Philosophy of Money works out a cultural perspective on money. In reference to socio-historical examples, Simmel differentiates between the »Substanzwert« of those objects, which serve monetary purposes: Whereas the former quality stands for the equalization of material attributes and value, the later describes money's capability for universal exchange. With Ernst Cassirer's Philosophy of Symbolic Forms, we can argue that this a »revolution of the way of thinking«: Drawing a parallel between Simmel's »Substanz-« and »Funktionswert« and Cassirers »Ausdrucks-« und »Darstellungsfunktion« does not only point out characteristics of each thinkers cultural philosophy. It also shows how an argument for a monetary understanding of the world money as a symbolic form can be developed.

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Marques, Francisco Felizol. "O Método Dinheiro na Economia da Filosofia do Dinheiro." Philosophica: International Journal for the History of Philosophy 21, no. 42 (2013): 77–91. http://dx.doi.org/10.5840/philosophica2013214224.

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Being neither the object nor the purpose of the Philosophy of Money, money is rather the materialization and prolongation of an epistemology proposed by Simmel. His relativism, already with ontological implications later developed in his concept of individuality, aims to immunize the knowledge against skeptical attacks. Founding knowledge for not found it, for not base it on a untried, substantial and petrified truth, makes it self-sustains, placing circumstantially in mutual and dynamic dependence all its contents. Money, the reciprocity objective linker of the most unlikely contents in its continuons movement, already imperfectly with the future attributes of the Simmelian life, is the Philosophy of Money's method. Money enables and explains the variety of topics treated there; it is, more than etymologically, the path (Analytical Part) to the purpose (Synthetic Part) of this book and even philosophy: wider stand, by the interdependence of things, the whole.

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23

Bjerg, Ole. "Making Money: The Philosophy of Crisis Capitalism (excerpts)." Journal of Economic Sociology 19, no. 4 (2018): 43–72. http://dx.doi.org/10.17323/1726-3247-2018-4-43-72.

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Carey, Daniel. "Locke's Species: Money and Philosophy in the 1690s." Annals of Science 70, no. 3 (June 18, 2013): 357–80. http://dx.doi.org/10.1080/00033790.2013.798192.

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Todorova, Zdravka. "The Price of Truth: Gift, Money, and Philosophy." Review of Social Economy 71, no. 1 (March 2013): 127–30. http://dx.doi.org/10.1080/00346764.2012.681116.

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26

Blumenberg, Hans. "Money or Life: Metaphors of Georg Simmel’s Philosophy." Theory, Culture & Society 29, no. 7-8 (December 2012): 249–62. http://dx.doi.org/10.1177/0263276412455230.

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27

Shatilov, Vadim V. "Money Phenomenon in the History of Cultural Philosophy." Общество: философия, история, культура, no. 6 (2023): 84–89. http://dx.doi.org/10.24158/fik.2023.6.12.

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28

Noutsopoulos, Thomas. "The Role of Money in Plato’s Republic, Book i." Historical Materialism 23, no. 2 (June 10, 2015): 131–56. http://dx.doi.org/10.1163/1569206x-12341398.

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Seaford’s recent work has revived and further substantiated a line of argument that had been developed by Marxist scholars claiming a central role for money in the genesis of philosophical thought. In a nutshell, this line of argument holds that beneath the abstractions in which philosophy breathes and with which philosophy works we can trace the real abstraction of the money form as embodiment of abstract social labour. Following this perspective, I will try to demonstrate the role money plays in Plato’s Republic, focusing on Book i.

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29

Cocozza, Donato. "On Simmel’s Financial Aristocrat: from The Philosophy of Money to its Contemporary Actualisation." Simmel Studies 26, no. 1 (August 15, 2022): 81–106. http://dx.doi.org/10.7202/1091333ar.

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Despite Simmel’s idea of a secondary qualitative significance of money, the paradigmatic figure of the “financial aristocrat” (Geldaristokrat), owner of a great amount of money, is conditioned by the external reality, the technical intellectualisation and the quantitative reduction of life contents. The problematic nature of such an expression lies in the fact that Simmel, like Nietzsche, sees a strong opposition between money culture (Geldkultur) and the aristocratic ideal (Vornehmheitsideal). However, such an expression seems rather fitting to the contemporary phenomenon of the emergency of cryptocurrencies, that can be considered as the actualisation of Simmel’s “perfect money”. Thus, it is hypothesised an aristocratic-cosmopolitan consideration of the miners as guarantors of perfectly desubstantialised money where the connection between money and technology comes to a hybridisation. Starting from these considerations and taking into account the importance of the financial aristocrat in Simmel’s framework, a phenomenological observation of the XXI century Geldkultur could be put forward..

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30

STEFANOVA, Nataliia, Svitlana KHRYPKO, Olesia STOLIARCHUK, Alla ISHCHUK, Oksana SERHIEIENKOVA, and Marina KOLINKO. "Money Phenomenon as a Value-Based Self-Identification: Speech Semantics, Communicative Culture, Philosophical Meanings." WISDOM 22, no. 2 (June 25, 2022): 208–21. http://dx.doi.org/10.24234/wisdom.v22i2.737.

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The article deals with the value-based vector of psycho-philosophical understanding of the money phenomenon and its role in modern society. Developing Georg Simmel’s ideas, money is considered not only as a solely economic phenomenon but also as a social one. Money originates from the world’s cultural development with the gradual formation of money culture as a space of economic and social interaction. The nature of the individual’s economic activity, values, and life orientations are formed under the influence of the money culture of a particular historical period. Modern money culture is usually called a financial civilisation. The article examines the features of modern money culture and identifies its main features and problems. The article analyses the issue of the constructive and destructive attitude of the individual to money via a description of the personality typology based on clinical observations and interpreted through the prism of psychoanalytic theory. The study highlights the concept of money from the point of view of a socio-psychological approach. It also discusses the theoretical foundations of the influence money has on the decision-making process and human behaviour.

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31

Meikle, Scott. "Aristotle on Money." Phronesis 39, no. 1 (1994): 26–44. http://dx.doi.org/10.1163/156852894321052234.

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32

Williams, J. H. C. "Money." Classical Review 51, no. 1 (March 2001): 96–97. http://dx.doi.org/10.1093/cr/51.1.96.

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33

Boden, Margaret A. "The Philosophy of Cognitive Science." Royal Institute of Philosophy Supplement 48 (September 2001): 209–26. http://dx.doi.org/10.1017/s1358246100010791.

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If the Trade Descriptions Act were applied to academic labels, cognitive scientists would be in trouble. For what they do is much wider than the name suggests—and wider, too, than most philosophers assume. They give you more for your money than you may have expected.

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34

Roberts, David. "Georg Simmel's Philosophy of Money: Reflexions on the Relation Between Philosophy and History." Thesis Eleven 44, no. 1 (February 1996): 12–27. http://dx.doi.org/10.1177/0725513696001044004.

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Utariyani, Komang Tri, and Ida Bagus Putra Astika. "Faktor-Faktor yang Mempengaruhi Persepsi Etis Auditor Dengan Filosofi Tri Kaya Parisudha Sebagai Variabel Pemoderasi." E-Jurnal Akuntansi 32, no. 5 (May 28, 2022): 1249. http://dx.doi.org/10.24843/eja.2022.v32.i05.p11.

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The purpose of the study was to obtain empirical evidence regarding the effect of love of money, machiavellian nature, and ethical sensitivity on auditors' ethical perceptions with the Tri Kaya Parisudha philosophy as a moderating variable. This research was conducted at 12 Public Accounting Firms. The method of determining the sample in this study used a purposive sampling technique so that a sample of 78 auditors was obtained. Data was collected using the questionnaire method. The data analysis technique used in this research is using PLS 3.0 software. Based on the results of the study, it is known that love of money has a negative effect on the ethical perception of the auditor, while the machaivellian nature and ethical sensitivity have no effect on the ethical perception of the auditor. Based on the results of the research that has been done, it is also known that the Tri Kaya Parisudha philosophy is not able to weaken the influence of love of money on the ethical perception of the auditors, while the Tri Kaya Parisudha philosophy is able to weaken the influence of Machiavellian nature and ethical sensitivity on the auditor's ethical perception. Keywords: Love of Money; Machiavellian; Ethical Sensitivity; Ethical Perception; Philosophy Tri Kaya Parisudha.

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36

Schick, Frederic. "Dutch Bookies and Money Pumps." Journal of Philosophy 83, no. 2 (February 1986): 112. http://dx.doi.org/10.2307/2026054.

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37

Hadreas, Peter. "MONEY: A SPEECH ACT ANALYSIS." Journal of Social Philosophy 20, no. 3 (December 1989): 115–29. http://dx.doi.org/10.1111/j.1467-9833.1989.tb00466.x.

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38

Cicovacki, Predrag. "Shopping, Money, and Higher Values." Synthesis philosophica 34, no. 1 (2019): 5–12. http://dx.doi.org/10.21464/sp34101.

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In our consumerist world, our sense of values centers around the possession of money and the possibility of buying things we have never imagined we need. Shopping has become our lifestyle and even our sense of freedom seems to reduce to a choice between the brands. I examine this state of affairs from three perspectives: apologetic, critical, and one attempting to balance our obsession with money with a proper understanding of higher values. Following Nicolai Hartmann, I attempt to explain, defend, and further develop the last of these standpoints.

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39

Grela, Helen. "The underexamined role of money and how it undermines Nozick’s case for right libertarianism." Ruch Filozoficzny 79, no. 4 (February 17, 2023): 123–40. http://dx.doi.org/10.12775/rf.2022.033.

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In Anarchy, State and Utopia, Nozick presented his doctrine of right libertarianism, largely a contemporary restatement of Locke’s moral imperative that an individual’s rights to his life, liberty, and property are absolute and place limits on state action. Parallelly, Nozick espoused the free-market system as a framework that not only respects individual rights but ensures material benefits. While the free market results in radical inequalities in holdings and widespread dispossession, Nozick treats the process as morally just and any state redistribution through taxation as wrong. However, neither Nozick nor his many critics fully considered the role of money in capitalist free markets, an omission I begin to address. Nozick asserts that money emerges pre-politically through the uncoerced actions of individuals, and that it derives its value from the commodity that underpins it. This conception of money underpins Nozick’s claims that a minimal state can be just and that the free-market system is a moral, efficient, and neutral allocator of resources. However, Nozick’s approach omits addressing how money’s general acceptability and stability are achieved. Answers can be found in heterodox economic paradigms, which put the state at the center of money creation, rendering money (and the state) incompatible with natural rights. Furthermore, by insisting on money’s commodity nature, Nozick ignores the seventeenth century revolution in money, necessitated by the emergence of free-market capitalism and commodity money’s inability to underpin it. In other words, it is not commodity money but credit money that should be the proper object of Nozick’s analysis. I go on to analyze what credit money is, how it arose, and why some form of it is necessary in a free-market context. Ultimately, I argue that it is not compatible with natural rights and is itself redistributive. Key words: money, distributive justice, Nozick, Locke, free market capitalism, natural rights

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40

Schabas, M. "David Hume on Experimental Natural Philosophy, Money, and Fluids." History of Political Economy 33, no. 3 (September 1, 2001): 411–36. http://dx.doi.org/10.1215/00182702-33-3-411.

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41

Silver, Daniel, and Kristie O’Neill. "The significance of religious imagery inThe Philosophy of Money." European Journal of Social Theory 17, no. 4 (August 8, 2014): 389–406. http://dx.doi.org/10.1177/1368431014543619.

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Mulinari, Shai, Tora Holmberg, and Malin Ideland. "Money, Money, Money? Politico-Moral Discourses of Stem Cell Research in a Grant Allocation Process." Science & Technology Studies 28, no. 2 (January 1, 2015): 53–72. http://dx.doi.org/10.23987/sts.55350.

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Concerns have been raised about the marketization of science through the prevailing funding regime. However, the present article will discuss how it comes that the potentially marketable stem cell science is not more commercialized than what is currently the case. We approach this question by analysing discursive pluralism in defining the value of stem cells within a grant allocation process. More specifically, we focus on how the commercial imperative is challenged by other cherished values surrounding stem cell research. The case study used to discuss this is the Swedish Government’s funding of stem cell research within so-called strategic research programmes. The analysis focuses on the co-existence of what we refer to as entrepreneurial, translational and basic research politico-moral discourses. How the co-existence of politico-moral discourses is possible, despite potential tensions, is investigated by drawing on the theoretical framework of bio-objectification. Specifically, we highlight how the relationship between various bio-identities and values was reorganized along the research grant allocation trajectory. We argue that there are obvious signs of temporally specific discursive shifts away from the commercial imperative in the grant allocation process. This suggests the need to study located processes, in order to understand the work of politico-moral discourses in the grant allocation process. This work contributes to an understanding of the uneven and varied impact of neoliberal policies on biomedicine.

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Brennan, Timothy J., and David Davis. "Electric Money." Journal of American History 89, no. 3 (December 2002): 1177. http://dx.doi.org/10.2307/3092529.

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Marques, Francisco Felizol. "A Tragédia da Liberdade, Ante-Tragédia da Cultura na Filosofia do Dinheiro." Philosophica: International Journal for the History of Philosophy 23, no. 46 (2015): 39–52. http://dx.doi.org/10.5840/philosophica2015234620.

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In Philosophy of Money (1900), money is a permanent splitting liberation and fluidification, until it takes any form through equalizing in quantity all qualities it bounds to. This process also happens: in objects, more and more ephemeral and independent from man, leading to an objective culture that gets farther away; and in subjects, exposed to a continuing splitting process, thereby gaining a negative freedom with no properties and purpose. This menaces man’s individuality which is neither an isolated subjectivity nor an agglutinated objectivity. In 1911, Simmel describes human life as a tragedy of culture, an attempt to contain the living matter creating successive forms that, once created, begin to drain its contents. This view was already acknowledged in the Philosophy of Money as the tragedy of freedom. By only using money as a means, acting on positive freedom, we overcome successive resistances (non-freedom forms) and advance to our individual purpose.

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Mandel, Phillip Scott. "The Money Box." After Dinner Conversation 3, no. 6 (2022): 5–26. http://dx.doi.org/10.5840/adc20223652.

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Is “unearned money” inherently evil? Is banking, or investment instruments that seem to produce nothing tangible, “unearned money?” In this work of economic philosophy short story fiction, the narrator is invited to his friend’s house, who has lured him, and other friends there, with stories of his “Money Box.” The Box turns out to be real. Simply put a $50 or $100 bill into its sleek slot and in seconds it will spit out a greater amount of money. The Box is all black, makes no noise, and seems to have no moving parts. Each month, his friend invites him and other over to use the Box, but he never uses it himself. In time, however, the narrator begins having terrible dreams where he is being tortured. Others using the Box are having similar dreams. Eventually the dreams become real and each person has evil and injuries befall them. Finally, the friend comes to the narrator’s house with the Money Box and gives it to him. A message on the box becomes clear, the rules are set, the narrator is the Money Boxes new owner until it releases him.

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46

Suzuki, Hidenori. "Is There Something Money Can't Buy?" Journal of Critical Realism 4, no. 2 (August 2005): 265–90. http://dx.doi.org/10.1558/jocr.v4i2.265.

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47

Zack, Naomi. "Race, Class, and Money in Disaster." Southern Journal of Philosophy 47, S1 (March 2009): 84–103. http://dx.doi.org/10.1111/j.2041-6962.2009.tb00141.x.

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48

Corrente, Paola. "“HOLY MONEY”: GODS, MEN AND ECONOMY IN ANTIQUITY." POLITICAL ECONOMY AND RELIGION 11, no. 1 (April 1, 2017): 17–38. http://dx.doi.org/10.54561/prj1101017c.

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Religion and economy have had a very important role in shaping society and their connection to social matters has been present since the very appearance of money and birth of economic activities. In antiquity, the bond between religion and economy was very strong because ancient world was symbolic and was embedded with magic and religious ideas: economy was part of this “wholeness”, because it inherited from the past the social practices aimed at the well-being of people, which were under the direct protection of the gods. The aim of my paper, hence, is to analyze the religious dimensions of money and economy in ancient societies, following the perspective of philosophy and mythology. Through the guide of a careful observer of human behavior, the great philosopher Aristotle, both disciplines can give interesting insights on the effect economy can have on society. The background for my research will be the cultures of ancient Mediterranean world, in particular, Greece and Mesopotamia, for we have a considerable amount of documents and literary works, whereas, regarding the methodology, I will approach the texts from an historical and comparative perspective.

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Kanters, Coco. "The Physiology of Money." Technophany, A Journal for Philosophy and Technology 2, no. 2 (June 9, 2023): 23–40. http://dx.doi.org/10.54195/technophany.13843.

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This article presents an ethnography of alternative currencies that foregrounds the notion of “circulation”. Building upon a long legacy wherein money is equated with a primary life force—being either water or blood—that is contained within a body, “circulation” became a dominant metaphor for the use of money from the mid-seventeenth century onwards. Imagining money as a liquid that flows and circulates means that remedying economic inequalities and injustice is often reduced to a matter of redistribution. Instead, money is itself an institutional project engineered to distribute resources and authority based on a philosophy of growth and accumulation. Alternative currency initiatives aim to re-design, rather than re-distribute, money. Importantly, they believe the technological fix of a circular software system effectively does away with the inequalities of the capitalist mode of production. What happens when on-going practices towards systemic change converge on money and the economic “body” of a local community is imagined as software?

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Lapavitsas, Costas. "Money and the Analysis of Capitalism: The Significance of Commodity Money." Review of Radical Political Economics 32, no. 4 (December 2000): 631–56. http://dx.doi.org/10.1177/048661340003200404.

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Journal articles on the topic 'Money – Philosophy'

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