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multiplication of money; being designed for an infinite deepening, this process
buryed itself at the limit of the idiocy of its continuation, and therefore focused
on fakes: the massification of luxury, false values and the transformation of
design into stylistics, into the game of sexualised surfaces, replacing the real
creative borderline with the ersatz effect. In the end, the whole process led to
inflation and bursting of bubbles and a liquidity shortage. For money has very
clearly defined the limits of its instrumentality by the trade and financial process,
severely detached from their own consumer function: beginning probably with
the industrial revolution, the instrumental status of consumer money has
gradually decreased, and since the era of integrated marketing communications
has almost completely come to naught. Otherwise, in this era, there would not be
any sort of thrash projects like "the spread of financial literacy".
On the other hand, neoconomy itself says that it is money that is the means of
overcoming the boundaries of economic systems, and in this sense they act as a
humor factor, but at the level of the individual: by universalizing the society by
types of activity, they increase its specialization. Given the fact that Grigoriev
spoke about the favorable nature of the cluster path of development in the era of
countries' intrinsic integration into the global division of labor system, as well as
the decrease in the degree of RT in terms of speed of passage and economies of
scale as trends, the opposite situation is obtained. One gets the impression that it
will be necessary to talk about money that will work in the conditions of
universalization of the individual and raising the level of global specialization of
the society. But the global specialization of society is a special management
decision – a project choice that compensates for the negative impact of reducing
the regional level of the RT, while preserving universal specialists with a decent
income.
This
situation is interesting, and requires a separate description.
Similar to the equalization of the whole nature in the monosymbolic semantics of
money, the process occurred in its time in the science of the XVII century: V.N.
Katasonov (p. 174 Gaidenko's collection – see above), speaking of the
dependence of the New European science on the Protestant worldview, writes
about the need for reduction the qualitative diversity of nature to the idea of a
homogeneous matter that has only primary qualities:
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«
the fundamental moment for the new physics was the idea of absolutely passive
matter. This matter does not possess any qualitatively defined internal nature, which
would have its internal source of motion. The matter was to be characterized only by its
geometric shape, size and impermeability. This teaching was polemically directed against
the Aristotelian understanding of "natures," the qualitative determinateness of matter,
which was the cornerstone of Stagirite's physics and inhibited the mathematization of this
science. The movement and its laws, according to the new concept of mechanics, were
"nested" by God in this passive matter from the outside. Aristotle's organic understanding
of the movement was replaced by a mechanical, based on the intuition of an absolutely
passive matter: the bodies retain a state of rectilinear uniform motion, and it can be
changed only by impact».
He talks about the paradigm content of science, but not about
the fact that such a
means of reducing nature to "abstract" matter, embodied in reality, has become
money. But since
abstract matter,
understood as genuine, could not be more than
speculative, its real embodiment could not be more than an artificial-signification.
Scientists of the XVII century, doing their empirical, consciously or not,
contributed to this process of "financing" the world – turning it into a sum of
countable and tradable resources. But to begin with, this cybernetic diversity of
the world, manifested in the observed activity of matter (undefined at the time,
and therefore considered to be disordered), had to be reduced on a conceptual
level, making it totally understandable for working with it: displacing life in the
field of "the omnipotence of God, but already as one more scientific abstraction,
like the classification section "other". At the same time, ironically, the Aristotelian
"nature" themselves have not disappeared: the reduced matter has now become
the "matter of the matter," however, because every Protestant self-limitation of
sensory-cognitive impulses coming from outside has been its own every time,
according to the principle "I know its business and does not climb into someone
else's ", every time the very reduction of nature-matter to boreland-matter was
not universally valid, but specifically-objective, that is, model. The universal, and
at the same time extremely abstract, boreland-matter, connecting the "people of
the matter" among themselves, and thereby realizing the absolute
communicative value (for other communicative values were rigidly suppressed by
"organized" Protestants as uncontrollable), was an artificial-linguistic, reduction-
symbolic , the matter of money. And this communicative point was connected in
the linguistic sense with a more meaningful apparatus of the mathematical world
abstracting – essentially substantive, but not communicative, where the
general is