Escape 17: Money: The New Universal Immortality Ideology


Escape 17: Money: The New Universal Immortality Ideology

That’s the title of Chapter 6 of Escape from Evil.  We all take money for granted, it’s such a common feature of our lives.  It’s funny how we think about money.  Technically, money is a social relationship.  It doesn’t refer to the stuff we carry around in our wallets.  Coins are technically called specie and the folding plastic (used to be paper) things are banknotes.  They are actually the physical representation of money.  So they’re kind of like a metaphor.  Chapter 6 is Norman O. Brown’s chapter.  Otto Rank and Brown share a unifying principle in their work, the universal urge to immortality.  It underlies everything they write about.

In a pre-scientific world a person could get some kind of immortality by leaving behind children.  That’s not entirely satisfactory because for men it’s never certain that your children are really your own.  In this circumstance it’s not a bad idea to have a back-up plan.  How about leaving something else behind that reminds the living of how great a person you were?  How about things, physical things, things you know are yours.  Surround yourself with things and maybe you have a little insulation against insignificance.  Leave many wondrous things and maybe you gain a little immortality.  Yes, indeed, have your name placed on buildings…that will not thwart the grim reaper but it will be a lasting symbolic reminder of your life on this planet.  That’s about all we can expect.  It’s not much, but for an animal like ourselves we need to reach out and grab any bit of hope we can.

Money it seems is a great way to get yourself a little sense of immortality.  If you can, have a likeness of your face stamped into gold coins.  Yeah, that ought to work.  Money is a new magic object.  As Becker writes: “Money is the new ‘totemic’ possession.” (p. 75) Money soon became the new ritual focus.  The old rituals were just not doing it anymore.  Time to move on.  Money was the perfect replacement for the old rituals.  Becker quotes Mary Douglas from her book Purity and Danger:

Money provides a fixed, external, recognizable sigh for what would be confused, contradictable operations: ritual makes visible external signs of internal states. Money mediates transactions; ritual mediates experience, including social experience.  Money provides a standard for measuring worth; ritual standardizes situations, and so helps to evaluate them.  Money makes a link between the present and the future, so does ritual.  The more we reflect on the richness of the metaphor, the more it becomes clear that this is no metaphor.  Money is only an extreme and specialized type of ritual.

 Money, in fact, is religious.  It has become the new immortality ideology.  It provides life like no other ritual could.  The more of it you have, the more mobility you have, the more liberty you have, the more assurance you have of your value to others.  Life is mobility, death is immobility.  From this perspective the poor are the walking dead.  It’s not surprising that zombie movies are so popular these days and that zombie characters are often made up to look like ‘street’ people.  Money gives life, it is life.  There is no other way to put it.  I take exception to some extent to Becker’s analysis here.  If as Marx points out money is the average commodity then ‘commodity’ is the god here and not money.  Or to put it another way, the market is the thing.  Money is a representation of the relations of the market.  The market is the venue par excellence of exchange, gift giving and receiving.  It’s why we feel so good on a shopping spree and down when we are short of cash.  We are feeling a little connection to the gods. It sucks to be poor.  No connecting to the gods for you!

I’m not going to go into a lot of the content of chapter 6.  It’s a lot about how money came to have such power a long time ago, how it came to have supernatural power.

A little money goes a long way, but a lot of money goes a lot further:

And so we see how it was that money came to buy many things: if it was magic, people would give anything to have it.  As Géza Róheim put it in a very happy formulation, “originally people do not desire money because you can buy things for it, but you can buy things for money because people desire it.”

That’s a bit convoluted as a way to state it, but it’s clear that the evolution of money into want it is today was fairly slow.  Now, banks have replaced churches and cathedrals as the favoured display of immortality.  How many new cathedrals have you seen built lately?  How many bank towers?

Ah, money.  The best thing about it is that it can be accumulated and passed on.  In our time, we’ve made this into a sacred duty.  We sin if we don’t save.  We get chastised by the finance minister for not saving while out of the other side of his mouth he is urging us to spend otherwise we’ll find ourselves in a depression…which reminds us way too much of failure, immobility and death.  Spending means life and prosperity, even if we accumulate guilt as we borrow our way to communing with the gods.  When the bills come in after Christmas, then what?  But still, we believe in it.  We trust it.  It can be good to us, at least some of us.  Best of all,

…[money] radiates its power even after one’s death, giving one a semblance of immortality as he lives in the vicarious enjoyment of his heirs that his money continues to buy, or in the statues of himself and the majesty of his own mausoleum.  In short, money is the human mode, par excellence of cooly denying animal boundness, the determinism of nature.

 Enough for now.  I’ll finish up dealing with Chapter 6 of EFE tomorrow as Becker addresses what he calls The Demonics of History.

5 thoughts on “Escape 17: Money: The New Universal Immortality Ideology

    1. It’s been a while since I read Simmel’s Philosophy of Money. When I get home tomorrow I’ll have a look at his work and give you a better answer. I don’t think that Simmel’s work can be compared to Brown’s, for example. Brown was a psychoanalyst who had a real sense of history. Simmel not so much. I’ll get back to you on this.

  1. Who needs it at all? My wealth and sense of immortality is satisfied and measured by my happiness. My happiness is my single most motivating factor. It is supposed that lots of money could assist me be happy somehow but when I have had lots I was way unhappier than I am now. Too much responsibility, too little time just for me and always having to compete with the competitive young upstarts barking at my heels! No fucking fun at all but so much money I was incredibly popular. I discovered the falseness of others’ professed regard for me when I couldnt buy the booze and drugs and pay the bar bills any longer. My usefulness to their immortality evaporated.

    I may be not popular at all now and I may be comparitively poor money-wise but my joy of life affects the folks I come into contact with. Those subtle yet positive affects are my legacy.

    I am a happy camper and will welcome my death as the natural culmination of a life lived well. No fear, no worry; I feel I have escaped that trap.

    I do believe that every person has an impact on the world but people let external measures determined by largely vested interests define (hegemonic brainwashing) their legacies. Primarily religion and money! Oh yeah, and patriotism…

    1. Jack, you are one of a kind and exceptional in that you’ve learned to see through the immortality projects that our culture constantly throws at us and expects us to live by. People, many who are relatively poor, often try to give the impression that they actually have more than they actually do. So they go into huge debt to buy a nice new car that they then park in front of their mobile home. People can see them out and about in their nice car and assume that they are wealthy in other parts of their lives. It’s pathetic, really. This kind of striving to live up to immortality projects is killing us. I’ve learned to say no. No to more consumption. No to more things. I feel much better for it too.
      But don’t forget, Jack, that we are in the minority and we will be judged harshly by the vast majority of people.

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