SPGB Meetings (1973)

Party News from the October 1973 issue of the Socialist Standard

Who Needs Money? (1973)

Book Review from the November 1973 issue of the Socialist Standard

Who Needs Money? by Herbert Lomas (Blond and Briggs, 1972)

A moneyless society is so obvious a suggestion for this age of potential abundance that it is not surprising that people should come to realize this quite independently of the activity of Socialists. Herbert Lomas is one such person. His argument for replacing capitalism by what he calls "a planned moneyless society” is simple (too simple in fact):

  Our problem is abundance. The Law of Supply and Demand, when used to make a profit — as it inevitably is in a continuing money economy — gives the rich an investment in the poverty of the community. Simply stated, the Law tells us that if goods are short, prices are high. If goods are in abundant supply, prices are low. In this way the productive powers of our society are opposed to the interests of sellers. And so the productive powers of the world are systematically sabotaged in the ways indicated in this book. Most of the instances are well known already. What is not well known is their rationale for it, or if known its full implications are not allowed to come home. What is not well known is that the productive potential of the world can be released by removing the money system, for then the inherent conflict between wealth and profit will be dissolved. No one will have an interest in creating dearth.

In other words, technology, if not restricted by the money system, could provide goods and services in such abundance that their price would be nil, so they could be given away free. But certain people, the rich — and Lomas produces figures to show how they own most of the wealth and draw most of the unearned income in Britain — have a vested interest in preventing abundance since only in conditions of scarcity can they make profits. If goods were abundant, prices would be nil — and so would profits. So the rich seek to prevent abundance and maintain scarcity by all sorts of artificial methods: wars and preparations for war, planned obsolescence, not automating, overpopulation, etc. The unleashing of modern technology, says Lomas, would not only allow goods and services to be given away free; it would also allow the abolition of toil. With machines as their slaves people could lead a life of leisure and creative activity.

Lomas’ style — a hundred-page paperback, easy to read and full of quips — shows that it wasn’t his intention to write a theoretical treatise, but rather to appeal to people’s imagination, to get them to consider the possibility of a world without money. Nevertheless, his economics is a little shaky. It is inadequate to explain money, prices, profits, etc purely in terms of supply and demand. The price of a commodity is related, however indirectly, to the amount of socially necessary labour time spent in producing it and profits are made from the unpaid labour of the producers not from charging high prices. But Lomas is right in seeing that developments in modem technology now mean that a moneyless society in which people’s needs are fully satisfied is possible. He is also right to see that it can never materialize under capitalism. As technology advances, capitalism becomes increasingly a system of artificial scarcity and organized waste.

But Socialism won’t evolve automatically or gradually out of capitalism. Its establishment requires a decisive break — a political and social revolution — that will replace class ownership by social ownership. This brings us to the really weak part of Lomas’ book: his views on how to achieve a planned moneyless society. First, he sees it as being possible in one country (a section of the book is devoting to arguing how Britain could do without imports), but this is absurd: the means of production that make possible plenty for all are world-wide and trans-national so any change from capitalism that will harness them to serve human needs must be on a world scale. Second, Lomas sees his moneyless society being introduced gradually via a transition period during which people would be paid not to work. This wouldn’t work either because it presupposes that the community is already in control of the means of production, but if they are why would they not establish a moneyless society straightaway?

Adam Buick

Letter From Europe: Money must go (1982)

From the September 1982 issue of the Socialist Standard

The following article recently appeared in the Luxemburg journal, News Digest.

Those who follow the adventures of the spacewoman Axa in the Sun will remember that when in March she arrived in the City of Artisans the following conversation too place:

Artisan: You're hungry.
Axa: Yes, but I've no money to pay for food.
Artisan: Money? We never use it! Take what you want and eat!
Axa: If your people don't use money they must be happy.

Presumably Axa based this conclusion on her experience of other planets, such as Earth, where money is used and where you do go hungry of you don't have any. In any event she raises an interesting point: would we on Earth also be happy if we didn't use money?

I remember about ten years ago buying a paperback on Euston Station entitles Who Needs Money? The book so intrigued me that I contacted the author who was called, I think, Herbert Lomas. He told me that there was a conspiracy to prevent his idea of abolishing money getting out as his publisher had not printed enough copies of his book and wasn't advertising it properly. I put this down to the paranoia sometimes associated with people who have seen the Light and found the Truth and can't understand why others don't too. After all, the publisher did publish his idea and so did help to spread his idea.

But, conspiracy or no conspiracy, Bertie Lomas at least did not have to suffer the fate of one of his more illustrious precursors as an advocate of abolishing money. Sir Thomas More, the man who inspired the film A Man for All Seasons, had his head chopped off by Henry VIII, not, I agree, for advocating the abolition of money but for remaining loyal to the Pope of Rome, though I'm sure Henry found both these opinions equally obnoxious.

More, who has the unique distinction of having a place both in the Marxist Hall of Fame and as a Catholic Saint on the right hand of God, expressed his ideas in a book entitled (some would say appropriately) Utopia which was first published in Louvain in 1516. It was written in Latin so it can't have had much of a readership at the time, but it has since been translated into many languages and must be the most read book by someone arguing for the abolition of money. In fact since More introduced the word "Utopia" into English (and into most other languages too) a money less society can be regarded as the genuine, original Utopia.

But to return to our question: would we on Earth be happy if we didn't use money? Well, one group who on the face of it would have no reason to be happy would be those whose jobs depend on the existence of money. People who work for banks are an obvious example, but they are not alone. There are also those who work in insurance, in advertising and marketing, those who calculate our wages, pensions, family allowances and all other payments, those who issue, collect or punch holes in tickets, shopkeepers, shop assistants, tax inspectors, accountants, Securicor, salesmen and buyers of all kinds. In fact in an administrative and financial centre like the town of Luxemburg well over half the population must be directly dependent on work connected with the use of money for their livelihood.

Only a minority are actually engaged in the work of producing the useful things or of performing the useful services we need to live. I'm thinking of the street cleaners, the building workers, those in the Arbed factory in Dommeldange and those making lavatory bowls and urinals at Villeroy and Boch — though in More's Utopia even these latter would be out of a job since he suggested that chamber pots should rather be made from the gold which would no longer be needed as money.

I hasten to add that this is not meant as a criticism of those employed in these non-productive functions connected with money (my own job wouldn't be above such a criticism either). I'm merely noting a fact and am fully aware that people have to find work where they can since without a job, they would have no money and without money . . .

But if there's no money, how would you distribute goods and services? "Take what you want and eat", as the Artisan said to Axa. Which seems a good enough to me. After all, you would have thought it unchallengeable that food should be grown to be eaten and not to be stockpiled as butter mountains and wine lakes or worse destroyed — which is what happens today when food is produced to be sold for money.

So the alternative to money would not be a return to barter, nor even equal shares for all, but free access for all to what they needed to live and enjoy life. As in More's Utopia: "When the head of a household needs anything for himself or his family, he just goes to one of these shops and asks for it. And whatever he asks for, he's allowed to take away without any sort of payment, either in money or in kind. After all, why shouldn't he?" Because, some would no doubt reply, there'd be chaos, it would be worse than Harrods on the first day of the sales; people would grab more than they needed. Or would they?

I once heard a Hyde Park orator deal with this particular objection to a moneyless society. He pointed out that even today certain things are free, either completely like the air we breathe or at least at the time of use like the water from the taps in our homes, yet you don't see people going around hoarding air or water; we only use water when we need it for drinking or cooking or washing.

I can give you another example. Down in Vittel in the Vosges there are public drinking fountains from which you can draw without paying the same water for which you pay a ridiculous price after it has been put in bottles. The locals use these fountains regularly nut, once again, take any one time only as much as they need. Sir Thomas More realised the reason for this as long ago as 1516: "There's more than enough to go round, so there's no risk of his asking for more than he needs—for why should anyone want to start hoarding, when he knows he'll never have to go short of anything?"

But back to Hyde Park. A heckler interjected that if things were freely available there'd be no incentive to work so that the stores could not be kept  continuously stocked with plenty of what people needed; therefore a moneyless system couldn't work. Q.E.D. I can't remember how the orator dealt with this point, but it didn't appear to be a problem in the City of Artisans. There people worked because they liked working:

Axa: You work for fun, then, in this City of Artisans.
Artisan: Stupid to work for anything else! 

Why indeed work for any other reason if you've got the choice? Today most people work at boring jobs in offices and factories not because they like the work (masochism is only a minority deviation) but because . . . they need money.

If you think about it, the abolition of money would mean other changes too and the disappearance of a whole host of problems we have to put up with today. There'd be no inflation, no taxes, no devaluations, no theft, no robbery, no muggings, no strikes, no riots, no blackmail, no corruption, no alimony, no poverty, no wars. But in case his paranoia gets worse, let's leave the last word to poor old Bertie Lomas, on the back cover of his book: "If money is the root of all evil why not abolish it and give mankind a new deal?"

Adam Buick

Smash Cash (2004)

From the June 2004 issue of the Socialist Standard

The following article was originally published in 1968 in issue 17 of the counter-culture magazine, Oz.

At the time of writing its author, David Ramsay Steele, was a member of the Socialist Party of Great Britain. This transcript is taken from the June 2004 issue of the Socialist Standard, which was a special issue given over to marking the hundredth anniversary of the SPGB.

400BC: Hey all you thirsty people, though you've got no money, come to the water. Buy corn without money and eat. Buy wine without money and milk without price. (Isaiah).

1652: There shall be no buying and selling . . . If any man or family want grain or other provisions, they may go to the storehouse and fetch without money. (Gerrard Winstantley).

1968: The Abolition of Money. The abolition of pay housing, pay
media, pay transportation, pay food, pay education, pay clothing, pay medical help and pay toilets. A society which works towards and actively promotes the concept of "full unemployment" . . . (Yippie election leaflet).

Abolition of Money! Down through the ages this wild and visionary slogan has been whispered by a subversive few. Ever since human beings discovered cash, they have hated it and tried to rid themselves of it whilst their own actions have kept it alive. In this respect, money is like syphilis.

Today the whisper has become a shout though still the shout of a tiny minority. Tomorrow it will be the roar of the crowd, the major topic of discussion in every pub and coffee house, factory and office.

The abolition of money is an ancient dream, the most radical demand of every social revolution for centuries past. We must not suppose that it is therefore destined to remain a Utopia, that the wheel will simply turn full circle once more. Today there is an entirely new element in the situation: Plenty.

All previous societies have been rationed societies, based on scarcity of food, clothing and shelter. The modern world is also a society of scarcity, but with a difference. Today's shortages are unnecessary; today's scarcity is artificial. More than that: scarcity achieved at the expense of strenuous effort, ingenious organization and the most sophisticated planning.

The world is haunted by a spectre the spectre of Abundance. Only by planned waste and destruction on a colossal scale can the terrifying threat of Plenty be averted.

Money means rationing. It is only useful when there are shortages to be rationed. No one can buy or sell air: it's free because there is plenty of it around. Food, clothing, shelter and entertainment should be free as air. But the means of rationing scarcity themselves keep the scarcity in existence. The only excuse for money is that there is not enough wealth to go round but it is the money system which makes sure there cannot be enough to go round. By abolishing money we create the conditions where money is unnecessary.

If we made a list of all those occupations which would be unnecessary in a Moneyless World, jobs people now have to do which are entirely useless from a human point of view, we might begin as follows: Customs officer, Security guard, Locksmith, Wages clerk, Tax assessor, Advertising man, Stockbroker, Insurance agent, Ticket puncher, Salesman, Accountant, Slot machine emptier, Industrial spy, Bank manager, before we realized the magnitude of what was involved. And these are merely the jobs which are wholly and utterly useless. Nearly all occupations involve something to do with costing or selling. Now we should see that the phrase "Abolition of Money" is just shorthand for immense, sweeping, root and branch changes in society. The abolition of money means the abolition of wages and profits, nations and frontiers, armies and prisons. It means that all work will be entirely voluntary.

Of course, the itemizing of those jobs which are financial does not end the catalogue of waste. Apart from astronomical sums spent on the Space Race, and the well known scandal of huge arms production, we have to realise that all production is carried on purely for profit. The profit motive often runs completely counter to human need. 'Built-in obsolescence' (planned shoddiness), the restrictive effects of the patents system, the waste of effort through duplication of activities by competing firms or nations these are just a few of the ways in which profits cause waste.

What this amounts to is that ninety per cent (a conservative estimate) of effort expended by human beings today is entirely pointless, does not the slightest bit of good to anybody. So it is quite ridiculous to talk about "how to make sure people work if they're not paid for it". If less than ten per cent of the population worked, and the other ninety per cent stayed at home watching telly, we'd be no worse off than we are now.

But there would be no need for them to watch telly all the time, because without the profit system work could be made enjoyable. Playing tennis, writing poems or climbing mountains are not essentially any more enjoyable than building houses, growing food or programming computors. The only reason we think of some things as 'leisure' and others as 'work' is because we get used to doing some things because we want to and others because we have to. Prostitutes despise love. We are all prostitutes. In a Moneyless World work would be recreation and art. That work which is unavoidably unhealthy or unpleasant, such as coalmining, would be automated immediately. Needless to say, the only reason these things aren't done by machines at present is because it is considered more important to lower the costs of the employer than to lower the unhappiness of his slaves.

The money system is obsolete and antihuman. So what should we do about it? In years to come, with the increasing education and increasing misery of modern life, together with growing plenty, we can expect the Abolition of Money to be treated more and more as a serious issue, to be inserted into more and more heads. The great mass of individuals will first ridicule, then dare to imagine (Fantasy is the first act of rebellion Freud), then overthrow.

In the meantime, as well as propagating the notion of a Moneyless World, those of us who see its necessity have a responsibility to sort our own ideas out, in order that we may present an intelligible and principled case. We must stop thinking of the Moneyless World as an 'ultimate aim' with no effect upon our actions now. We must realise that the Abolition of Money is THE immediate demand. A practical proposition and an urgent necessity not something to be vaguely 'worked towards'.

Unfortunately those who want the Moneyless World frequently wade in a mire of mystification. Above all it is necessary to understand the workings of this society, capitalist society (Moscow, Washington and Peking are all in the same boat) if we are to know how to destroy it.

For example there is a commonly held view that Automation is going to settle all our worries, that money will expire automatically as part of a "natural process of evolution". This is quite wrong. As pointed out above, this society only automates to increase profits and for no other reason. Employers even take machines out and put workers back in if they find that labour-power is cheaper. Any gain from automation these days is more than cancelled out by the waste explosion. Do not imagine that the slight increases in living standards of the last twenty years are the beginning of a smooth transition to Abundance. Another huge world slump is approaching.

A different illusion, also popular, is that cash can be abolished by example, by opening giveaway shops or by starting small moneyless communities which are parasitical upon the main body of society. These experiments accomplish little. Those people, for instance, who open stores to give and receive books without payment, face a predictable result: a large stock of lousy books.

These projects stem partly from a belief that we need to prove something. Relax. We don't need to prove anything. The defenders of this insane society, it is they who stand accused, they who have to supply the arguments arguments for poverty and enslavement in a world of Plethora!

All theoretical constructions which relate to wages, prices, profits and taxes are ghosts from the past, as absurdly outdated as the quibbles about how many angels could dance on the point of a needle. 'Incomes policy' is irrelevant we want the abolition of incomes. "Fighting crime" is irrelevant we want the abolition of the law. 'Workers' control' is irrelevant we want the abolition of 'workers'. 'Black Power' is irrelevant we want the abolition of power over people. 'The national interest' is irrelevantwe want the abolition of nations.

And let no one raise the banal cry: what are you going to put in their place? As though we would say to a research scientist: "And when you've cured Cancer, what are you going to put in its place?"

Then there is the myth of the small-scale. We cannot go back to being peasants and we should not want to. Keeping several thousand million people alive on this planet necessitates railways, oil wells, steel mills. Only by intricate organization and large-scale productive techniques can we maintain our Abundance. Do not be afraid of machines. It is not machines which enslave, but Capital, in whose service machines are employed. McLuhan represents the beginning of the New Consciousness of man-made artifacts. Computors are warm and cuddly creatures. We will have a beautiful time with them.

Many of the worst errors which retard the development of the New Consciousness, the Consciousness of Plenty, are to be found in Herbert Lomas' piece on "The Workless Society" in International Times 43. This at least has the merit that someone is putting forward a case for the removal of money in specific terms. Unfortunately, they are specific non-starters.

According to Herbert Lomas, a political party is to be formed which will take power and proceed as follows. Useless workers in industry will be gradually be laid off and paid for not working. The process will be extended until money can be abolished. In the meantime, those being paid for doing nothing will do what they like. To begin with many of them might play Bingo; eventually more and more would aim at higher things.

What is wrong with this projection? Many things, but chiefly two. First, it fails to take account of the systematic nature of society. Second, it assumes that present-day society exhibits a harmony of interests.

In the first place, Lomas says: "Why are these people working? They are not working for the sake of production, for the truth is that if they were removed production could be increased beyond measure". He concludes that they are working because of their attitudes, the attitudes of their employers, the attitudes of the rest of society. But the fact of the matter is that these workers are working for the sake of production not the production of goods but the production of profits. The reason why things are "made with great ingenuity to wear out" is not because of the attitudes of the people involved. The management may think it's criminal but they are paid to optimize profits. If they produced razor blades to last for centuries, the firm would go broke. It is not the attitudes which are crucial, but economic interests. If a teetotaller owns shares in a brewery, it does not make booze less potent.

Which brings us to the second point. Today's world is a jungle of conflicting vested interests. The Abolition of Money will represent the liberation of slaves, yes but also the dispossession of masters, i.e. the employing class. We cannot view the government as an impartial panel which looks after the best interests of everybody; it is an instrument used by one set of people to oppress another.

On one point Herbert Lomas is correct. The movement for the Abolition of Money must be political, because when we destroy money we destroy the basis of the power of our rulers. They are unlikely to take kindly to this, so we must organize politically to remove them.

For the moment though, what is needed is more discussion and more understanding. We must be confident that the movement will grow. We must think, argue, and think again but never lose consciousness of the one, simple, astounding fact: Plenty is here. The Moneyless World is not an ultimate millennium. We need it now.

David Ramsay Steele, OZ, 1968.

Smash Cash (2004)

From the June 2004 issue of the Socialist Standard

(Article by a then Socialist Party member that was published in 1968 in issue 17 of the sixties counter-culture magazine Oz .)

400BC: Hey all you thirsty people, though you've got no money, come to the water. Buy corn without money and eat. Buy wine without money and milk without price. (Isaiah).

1652: There shall be no buying and selling . . . If any man or family want grain or other provisions, they may go to the storehouse and fetch without money. (Gerrard Winstantley).

1968: The Abolition of Money. The abolition of pay housing, pay
media, pay transportation, pay food, pay education, pay clothing, pay medical help and pay toilets. A society which works towards and actively promotes the concept of "full unemployment" . . . (Yippie election leaflet).

Abolition of Money! Down through the ages this wild and visionary slogan has been whispered by a subversive few. Ever since human beings discovered cash, they have hated it and tried to rid themselves of it whilst their own actions have kept it alive. In this respect, money is like syphilis.

Today the whisper has become a shout though still the shout of a tiny minority. Tomorrow it will be the roar of the crowd, the major topic of discussion in every pub and coffee house, factory and office.

The abolition of money is an ancient dream, the most radical demand of every social revolution for centuries past. We must not suppose that it is therefore destined to remain a Utopia, that the wheel will simply turn full circle once more. Today there is an entirely new element in the situation: Plenty.

All previous societies have been rationed societies, based on scarcity of food, clothing and shelter. The modern world is also a society of scarcity, but with a difference. Today's shortages are unnecessary; today's scarcity is artificial. More than that: scarcity achieved at the expense of strenuous effort, ingenious organization and the most sophisticated planning.

The world is haunted by a spectre the spectre of Abundance. Only by planned waste and destruction on a colossal scale can the terrifying threat of Plenty be averted.

Money means rationing. It is only useful when there are shortages to be rationed. No one can buy or sell air: it's free because there is plenty of it around. Food, clothing, shelter and entertainment should be free as air. But the means of rationing scarcity themselves keep the scarcity in existence. The only excuse for money is that there is not enough wealth to go round but it is the money system which makes sure there cannot be enough to go round. By abolishing money we create the conditions where money is unnecessary.

If we made a list of all those occupations which would be unnecessary in a Moneyless World, jobs people now have to do which are entirely useless from a human point of view, we might begin as follows: Customs officer, Security guard, Locksmith, Wages clerk, Tax assessor, Advertising man, Stockbroker, Insurance agent, Ticket puncher, Salesman, Accountant, Slot machine emptier, Industrial spy, Bank manager, before we realized the magnitude of what was involved. And these are merely the jobs which are wholly and utterly useless. Nearly all occupations involve something to do with costing or selling. Now we should see that the phrase "Abolition of Money" is just shorthand for immense, sweeping, root and branch changes in society. The abolition of money means the abolition of wages and profits, nations and frontiers, armies and prisons. It means that all work will be entirely voluntary.

Of course, the itemizing of those jobs which are financial does not end the catalogue of waste. Apart from astronomical sums spent on the Space Race, and the well known scandal of huge arms production, we have to realise that all production is carried on purely for profit. The profit motive often runs completely counter to human need. 'Built-in obsolescence' (planned shoddiness), the restrictive effects of the patents system, the waste of effort through duplication of activities by competing firms or nations these are just a few of the ways in which profits cause waste.

What this amounts to is that ninety per cent (a conservative estimate) of effort expended by human beings today is entirely pointless, does not the slightest bit of good to anybody. So it is quite ridiculous to talk about "how to make sure people work if they're not paid for it". If less than ten per cent of the population worked, and the other ninety per cent stayed at home watching telly, we'd be no worse off than we are now.

But there would be no need for them to watch telly all the time, because without the profit system work could be made enjoyable. Playing tennis, writing poems or climbing mountains are not essentially any more enjoyable than building houses, growing food or programming computors. The only reason we think of some things as 'leisure' and others as 'work' is because we get used to doing some things because we want to and others because we have to. Prostitutes despise love. We are all prostitutes. In a Moneyless World work would be recreation and art. That work which is unavoidably unhealthy or unpleasant, such as coalmining, would be automated immediately. Needless to say, the only reason these things aren't done by machines at present is because it is considered more important to lower the costs of the employer than to lower the unhappiness of his slaves.

The money system is obsolete and antihuman. So what should we do about it? In years to come, with the increasing education and increasing misery of modern life, together with growing plenty, we can expect the Abolition of Money to be treated more and more as a serious issue, to be inserted into more and more heads. The great mass of individuals will first ridicule, then dare to imagine (Fantasy is the first act of rebellion Freud), then overthrow.

In the meantime, as well as propagating the notion of a Moneyless World, those of us who see its necessity have a responsibility to sort our own ideas out, in order that we may present an intelligible and principled case. We must stop thinking of the Moneyless World as an 'ultimate aim' with no effect upon our actions now. We must realise that the Abolition of Money is THE immediate demand. A practical proposition and an urgent necessity not something to be vaguely 'worked towards'.

Unfortunately those who want the Moneyless World frequently wade in a mire of mystification. Above all it is necessary to understand the workings of this society, capitalist society (Moscow, Washington and Peking are all in the same boat) if we are to know how to destroy it.

For example there is a commonly held view that Automation is going to settle all our worries, that money will expire automatically as part of a "natural process of evolution". This is quite wrong. As pointed out above, this society only automates to increase profits and for no other reason. Employers even take machines out and put workers back in if they find that labour-power is cheaper. Any gain from automation these days is more than cancelled out by the waste explosion. Do not imagine that the slight increases in living standards of the last twenty years are the beginning of a smooth transition to Abundance. Another huge world slump is approaching.

A different illusion, also popular, is that cash can be abolished by example, by opening giveaway shops or by starting small moneyless communities which are parasitical upon the main body of society. These experiments accomplish little. Those people, for instance, who open stores to give and receive books without payment, face a predictable result: a large stock of lousy books.

These projects stem partly from a belief that we need to prove something. Relax. We don't need to prove anything. The defenders of this insane society, it is they who stand accused, they who have to supply the arguments arguments for poverty and enslavement in a world of Plethora!

All theoretical constructions which relate to wages, prices, profits and taxes are ghosts from the past, as absurdly outdated as the quibbles about how many angels could dance on the point of a needle. 'Incomes policy' is irrelevant we want the abolition of incomes. "Fighting crime" is irrelevant we want the abolition of the law. 'Workers' control' is irrelevant we want the abolition of 'workers'. 'Black Power' is irrelevant we want the abolition of power over people. 'The national interest' is irrelevantwe want the abolition of nations.

And let no one raise the banal cry: what are you going to put in their place? As though we would say to a research scientist: "And when you've cured Cancer, what are you going to put in its place?"

Then there is the myth of the small-scale. We cannot go back to being peasants and we should not want to. Keeping several thousand million people alive on this planet necessitates railways, oil wells, steel mills. Only by intricate organization and large-scale productive techniques can we maintain our Abundance. Do not be afraid of machines. It is not machines which enslave, but Capital, in whose service machines are employed. McLuhan represents the beginning of the New Consciousness of man-made artifacts. Computors are warm and cuddly creatures. We will have a beautiful time with them.

Many of the worst errors which retard the development of the New Consciousness, the Consciousness of Plenty, are to be found in Herbert Lomas' piece on "The Workless Society" in International Times 43. This at least has the merit that someone is putting forward a case for the removal of money in specific terms. Unfortunately, they are specific non-starters.

According to Herbert Lomas, a political party is to be formed which will take power and proceed as follows. Useless workers in industry will be gradually be laid off and paid for not working. The process will be extended until money can be abolished. In the meantime, those being paid for doing nothing will do what they like. To begin with many of them might play Bingo; eventually more and more would aim at higher things.

What is wrong with this projection? Many things, but chiefly two. First, it fails to take account of the systematic nature of society. Second, it assumes that present-day society exhibits a harmony of interests.

In the first place, Lomas says: "Why are these people working? They are not working for the sake of production, for the truth is that if they were removed production could be increased beyond measure". He concludes that they are working because of their attitudes, the attitudes of their employers, the attitudes of the rest of society. But the fact of the matter is that these workers are working for the sake of production not the production of goods but the production of profits. The reason why things are "made with great ingenuity to wear out" is not because of the attitudes of the people involved. The management may think it's criminal but they are paid to optimize profits. If they produced razor blades to last for centuries, the firm would go broke. It is not the attitudes which are crucial, but economic interests. If a teetotaller owns shares in a brewery, it does not make booze less potent.

Which brings us to the second point. Today's world is a jungle of conflicting vested interests. The Abolition of Money will represent the liberation of slaves, yes but also the dispossession of masters, i.e. the employing class. We cannot view the government as an impartial panel which looks after the best interests of everybody; it is an instrument used by one set of people to oppress another.

On one point Herbert Lomas is correct. The movement for the Abolition of Money must be political, because when we destroy money we destroy the basis of the power of our rulers. They are unlikely to take kindly to this, so we must organize politically to remove them.

For the moment though, what is needed is more discussion and more understanding. We must be confident that the movement will grow. We must think, argue, and think again but never lose consciousness of the one, simple, astounding fact: Plenty is here. The Moneyless World is not an ultimate millennium. We need it now.

DAVID RAMSAY STEELE, OZ, 1968.