How, Then, Shall We Live? — What we might learn from the Amish

I grew up in the 1940s and 50s, a time that I consider to be the Golden Age of prosperity and promise, a time when the middle-class was growing larger and more prosperous and it seemed that things would only continue to get better. It was a time when a family could manage quite nicely, as mine did, on a single modest income. My dad was a “debit agent” for a big mutual insurance company, selling life insurance and collecting the premiums from policy holders within his territory, or “debit.” On his modest income he was able to provide us with a nice home, put both my sister and me through college, and allow my mother to remain at home to take care of us kids, keep house, and prepare our meals as middle-class wives typically did in those days.

The social revolution of the 1960s and 70s brought some massive cultural changes, including the rise of the environmental, civil rights, human potential, feminist, gay-rights, back-to-the-land, and peace movements, along with a relaxation of sexual mores, a shift to more casual modes of dress, the hippies, the flower children, experimentation with psycho-active substances, and experiments in communal and cooperative living.

The leveling of class distinctions and income distributions that characterized the post-World War II era continued up until about 1980. Around that time many of those earlier trends seemed to run out of energy, and reactionary forces threw many of them into reverse. Notable among the latter has been the massive reversal of economic fortunes of the middle and lower classes. Despite huge increases in productivity and increased material abundance, class and wealth differences again began to increase and have by now reached unprecedented proportions. For most families, the income from one job is no longer sufficient.

But my purpose here is not to recapitulate the history of that era, nor to critique it, but simply to introduce the reader to a drastically different way of living that has been thriving for decades, if not centuries right alongside the high-tech, consumerist, debt-ridden rat-race that most of us are caught up in, and to suggest that there may be something important to be learned from the Amish as we try to reinvent civilization amidst the present intensifying chaos. 

Photo by Randy Fath on Unsplash

Given my interest in social justice, economic equity, personal freedom, intentional communities, and the social phenomena of the 60s and 70s, it is not surprising that I would discover Donald  Kraybill’s book, The Riddle of Amish Culture, which for me was an eye-opener that showed me a much different way in which people were able to thrive. That was sometime in the 1980s, the same time as my involvement with the School of Living which caused me to make frequent trips into Pennsylvania where School of Living headquarters were then located. Those trips took me through parts of the state where Amish farms and businesses were numerous.

Recently, as I was sorting through some of the many boxes containing my archives and personal records, I came across a photocopy of an article titled, Amish Economics by Gene Logsdon that appeared in the September-October 1986 issue of Community Service Newsletter. Rereading that article after so many years and in the present day context of social, economic and political upheaval, it struck me as being even more pertinent now as we struggle to reimagine how we ought to be living on this finite planet. I’ve scanned that article, converted it to a PDF file, and am making it available here for your edification.

In spite of what many consider to be their backward ways and their inclination to eschew much of modern technology, the Amish have managed to thrive both as a religious and social community as well as economically while many in the conventional world have struggled to survive. According to Wikipedia, “The Amish are among the fastest-growing populations in the world.” Between 1920 and 2019, the Amish population in the United States increased from about 5,000 to 350,000, and they have spread beyond Pennsylvania into many other states, notably Ohio, Indiana, Wisconsin, New York, and Michigan.

Now I am not advocating that we all live as the Amish do, but I think we might do well cultivate some of their attitudes about community and mutual support, and adopt some of their agricultural, land stewardship, and small business practices. Amish communities also enjoy certain freedoms from government policies and dictates because of their religious beliefs and practices.    

If you’d like to dig deeper into what the Amish might teach the rest of us, you can learn a lot from the links in this article and from the Amish Times.

Your comments on this article would be welcomed.

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There ain’t no such thing as a free lunch: Principles of Credit, Exchange, and Finance

“There ain’t no such thing as a free lunch.” That’s a well-known adage that goes back a long time, but it was popularized by famed economist Milton Friedman and expressed in his 1975 book titled, There’s No Such Thing as a Free Lunch.

But the abuses of political money by national governments, central banks and the banking establishment and the consequent separation between the financial economy and the real economy have made it appear that there may be a free lunch after all. But we must not allow ourselves to be misled. It may not be immediately apparent but there is always a price to be paid when fundamental principles of reciprocal exchange are violated.

There have been many in the alternative currency and exchange movement who seem to think that this principle does not apply to their proposed schemes and the landscape is strewn with the wreckage of their folly, but the lessons from that experience are yet to be learned. Political currencies have the power of governments and huge financial institutions behind them and are able, through legal tender laws and taxation, to compel the circulation of their currencies and hide the ill effects of their malfeasance. Private and community currencies however must stand on their own merits without the crutch of legal compulsion and must therefore demonstrated their superiority in enabling the reciprocal exchange of goods and services in the marketplace.

Any would-be innovators in this realm must therefore understand the fundamental principles of currency, credit, investment, saving, and the exchange of value. That is a rather vast territory that I have been writing and lecturing about for a very long time. In this post I wish only to state explicitly the fundamental principles that must underlie the design and implementation of any private, community or complementary currency.

Principle #1, the essence of a currency: A currency is a short-term credit instrument of the issuer.
Currency is created when a provider of real value accepts it in payment from issuer, and it is redeemed and destroyed when the issuer accepts it back in payment for the goods or services that they provide. It may change hands many times between issuance and redemption.  

Principle #2, Currency circulation: The circulation of a currency is driven by the issuer’s obligation to accept it back.

Corollary #1.a.: To be sound, credible and effective, a currency must be spent into circulation by one or more trusted issuers who are ready, willing and able to deliver valued goods or services that are in regular demand, and to accept the currency back as payment.

Corollary #1.b.: A currency that is issued in such a way monetizes the value that is inherent in the goods and services that the issuer is ready, willing and able to sell immediately or in the very near future. In other words, it takes the value that is inherent in those real goods and services and converts it into a form (currency) that can be used to make payments.

Definition: Liquidity is the ability to pay, i.e., to meet immediate and short-term obligations.

It has long been recognized that the issuance of private, non-governmental currencies is not only possible and desirable, but also necessary if true freedom and government “by the people and for the people” is to be achieved. It is entirely feasible that any community can create its own liquidity (means of payment) by monetizing (in the form of its own currency) the value inherent in the goods and services produced within that community.

This is not a new idea. Arthur Kitson made the same point 125 years ago:

To the average man, a currency that has not the authority or stamp of government is inconceivable; and yet there is no good reason why communities should not create and control their own currency without the aid or intervention of governments, just as they incur debts or liabilities without such aid or intervention. —Arthur Kitson, A Scientific Solution of the Money Question (1895), p. 279.

Addendum 1: This may help to further clarify the matter:

Credit is given and received in each transaction as follows: a seller gives credit to a buyer when he delivers real value in exchange for the buyer’s promise (his/her currency or i.o.u.) to reciprocate at some time later. The buyer reciprocates when he/she later becomes a seller and accepts his/her previously issued currency as payment.

Addendum 2: One of my correspondents on LinkedIn replied to my post saying this:

During high interest phases, credit clearing so clearly offers many benefits. In the current low or no interest phase these seem to be less obvious. Unless the community currency can avoid inflation maybe? But in a way inflation helps productive businesses to repay their debt. So where do you see the biggest benefit now?

That comment highlights some common misconceptions which I answer as follows:

Interest savings are a minor benefit of direct credit clearing. The BIG benefit is that it makes buyers and sellers independent of money and banks. This is especially important when money is made scarce, as it usually is for small and medium sized businesses (SMEs) who are often not able to get credit from banks, and when they do it is on onerous terms: high rates of interest, burdensome repayment schedules, pledge of collateral, and the inclination of banks to foreclose and force liquidation of assets rather than help a business through a difficult period. Credit clearing provides a friendly independent source of liquidity that is limited only by the value produced by businesses that are part of the credit clearing circle.

Regarding inflation, it is never a good thing for SMEs or for most consumers. Inflation “helps productive businesses to repay their debt” only if the business has sufficient market power to raise prices of the things it sells and/or to keep the cost of inputs like labor and materials low. That may be true of big corporations that dominate those markets, but not for SMEs who get caught in the squeeze and are unable to raise their prices enough to keep up with inflation or to prevent their costs from rising.

The corporatocracy would like us to believe that the effects of inflation are the same for everyone but they are not.

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My latest interview with Greg Magarshak

This discussion between Thomas H. Greco, Jr. and Intercoin founder Greg Magarshak covers a wide range of topics including the principles of sound currency issuance; mutual credit clearing; proper allocation of credit; the problems of centralized power, depression, and inflation; empowerment of small businesses and local communities; crypto-currencies; universal basic income (UBI), and more.  

Moneyless Exchange in One Easy Lesson

When the division of labor has been once thoroughly established, it is but a very small part of a man’s wants which the produce of his own labor can supply.  – Adam Smith, Wealth of Nations.

We have become so accustomed to using money to get the things we want and need that most people find it nearly impossible to conceive of any other possible way. Whenever I tell people that my work is about exchanging goods and services without using money they invariably ask, “Oh, you mean barter?” Then I go on to explain that barter requires a coincidence of wants between two people — I must have something you want, and you must have something I want. No, we must think beyond barter.

Through intensive study of monetary history and exchange principles extending over a long period of time I’ve come to a deeper understanding of the exchange process and the possibilities for advancing beyond our present dysfunctional and destructive monetary system.

“Mutual credit clearing” is a process that enables producers to trade goods and services directly among themselves without the need to use money. The credit clearing process is not a new invention; banks have been using it for a long time to settle accounts among themselves. But businesses can also use it to trade with one another and settle accounts among themselves, and they have been doing so for the past several decades. There are now scores of commercial “trade exchanges” operating around the world to provide credit clearing services for their tens of thousands of member businesses. While these exchanges are often referred to as “barter exchanges,” they do not do barter in the conventional meaning of the word. Rather, they utilize the collective credit of the members themselves as the internal payment medium. Members earn “trade credit” when they sell goods or services to another member, and they spend trade credit when they buy goods or services from another member. It is a simple process of accounting for value given and value received. When a member sells something their account is credited (increased) and when the buy something their account is debited (decreased). 

What enables the system to work is the fact that some trusted members who offer for sale goods and services that are in high demand are allowed to spend trade credits before they earn them. In other words, these trusted members are given a line of credit against their future sales; their account balances are allowed to be negative, up to some predetermined limit that is based mainly on the amount of value they are ready willing and able to sell to the other members.

Here, in a minute and a half, one of the major trade exchange operators explains the processes in its utter simplicity:

Note, this is not meant to be an endorsement of Bartercard or any other company. I refer to this video only as a good description of how credit clearing works to enable producers to trade among themselves without needing to make payment with conventional money, nor the need to borrow from banks.

And in this video a member of another trade exchange describes how credit clearing works for his business:

Properly organized and managed mutual credit clearing exchanges provide an effective, stable, and sustainable means of creating interest-free local liquidity and enabling companies and individuals to enhance their opportunities for success despite the adverse policies of banks and governments.

A more complete description of the credit clearing process can be found in my book, The End of Money and the Future of Civilization, particularly Chapter 12, Credit Clearing, the UnMoney.

Addendum: This subject is further explicated in my recent conversation with Greg Magarshak, founder of Intercoin, in which we discuss the essence of money, reciprocal exchange, credit allocation and whether or not cryptocurrencies and/or blockchain have a role to play in the reciprocal exchange process. A particularly pertinent clip is here. The entire two hour conversation can be seen at

The time is now for a new civilization

In 1997 I produced a monograph titled, The Cooperative Community Commonwealth: A Prospective Outline for a New Socioeconomic Framework. Over the ensuing years I’ve revisited and edited it a few times. It was when written and until now ahead of the wave, but the peculiar turn of events of the past few years, and especially those of 2020, have intensified both the urgency and the opportunities for the kinds of actions described in this visionary plan. After making a few additional minor edits I’ve published it on this site and on Medium.

The Cooperative Community Commonwealth: A Prospective Outline for a New Socioeconomic Framework

The present state of civilization, even in so-called “democratic” or “free” countries, is one of dominance by massive hierarchical structures which are centrally controlled by a relatively small group of people. These individuals wield enormous power by virtue of their control of the established structures and mechanisms, especially those of money and finance, and through their ownership of the vast majority of the land and capital.

The further development of civilization and the fuller realization of the human potential depend upon the further liberation of people within a context of increasing global awareness and concern. This, in turn, requires broader, more democratic access to land and capital, the devolution of power to the community level, and progress beyond familiar modes of domination and coercion. Such a process will require reliance upon the gentlest of means, higher levels of awareness and personal responsibility, the creation of new, inclusive structures, and their implementation under popular control.

…. Read the full article here.

Truth, Propaganda and the Media

Today I received a link from a correspondent in Ireland that featured this Dilbert cartoon.

I think that clearly sums up the the main thing that divides people in today’s pandemic world. There are those who still trust “the system,” including the media, the government and medical establishment, and those who don’t. Each faction has their own good reasons for their position. What can possibly bridge the divide?

Ultimately, I think it comes down to emotion. People believe what they want to believe and will hold fast to that belief until the weight of evidence becomes sufficiently dissonant to flip them. That threshold level is different for different people. We also are inclined to screen out evidence that runs counter to our preconceived notions and to add more weight to evidence that supports them, this is known as “confirmation bias.” Then there is the fact that competing interests send out messages that are designed to promote their particular agenda. This is the stuff of advertising and propaganda, and those that have a bigger megaphone tend to drown out competing messages. Thus the battle for freedom of speech continues and becomes ever more crucial.

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Alternative History — What If?

This Power Point slide show presentation was delivered virtually to the Alternative History Festival in Poland in September 2020. It highlights several historical turns as modern civilization has evolved that led to our present predicament and then asks how things might have been different and how they ought to be.

You can download it here.

Newsletter February 2021 — The Impending Failure of Wikipedia and other news

In this issue:

  • “Artificial Intelligence,” Bots, and Censorship: Why Wikipedia can no longer be trusted
  • Censored on Facebook
  • Consolidating and Preserving my Legacy
  • The Farm
  • Now, for your edification and amusement

Read it on my Mailchimp site.

James Corbett addresses the topic of alternative currencies

In his presentation that was part of The Greater Reset, James Corbett (of the Corbett Report) provided an overview of alternative means of exchange. In it he mentioned community currencies, LETS, trade exchanges, and my book, Money: Understanding and Creating Alternatives to Legal Tender, as well as this website.

You can view his excellent presentation here. Scroll down to find James Corbett: Why We Need a Survival Currency

The New Reformation?

The election of Donald Trump was just a symptom of a major shift of civilization. In this essay, Mike Krauss ( compares it to the Reformation of the sixteenth century.  It seems an apt analogy.

From Martin Luther to Donald Trump: Reading the Signs of the Times

Martin Luther published his Ninety-Five Thesis in 1517. Some histories record that he nailed them to the door of the chapel of the Wittenberg Castle. His challenge to the monolithic authority of the Catholic Church in Western Europe  set off an upheaval among the governing class and peoples of the European continent that was not only religious, but was also political, cultural and intellectual.
That upheaval did not follow immediately on Luther’s bold action, but erupted about four years later as the Church banned citizens of all the nations from espousing, defending or disseminating Luther’s ideas, and hardened the division into what would become the Reformation and Counter Reformation, decades of strife and bloody conflict within and between the peoples and nations of the continent. Lives were unspeakably brutalized. Property was confiscated and families destroyed. Mobs desecrated or destroyed churches and pulled down or defaced their statues and relics. Justice was whatever princes and popes said it was.
In the end, Europe was changed and the course of western civilization altered, as more democratic norms of government gradually displaced centralized royal and ecclesiastical power and the rule of law grew stronger.
It is tempting at this remove to compare Donald Trump’s 2015 ride down the escalator in his cathedral to capitalism, Trump Tower, to Luther’s arrival on the scene. But with Trump, the reaction of the monolithic governing class was immediate, as they recognized the power of Trump’s challenge to their authority and mounted a fierce counter attack. It has become as brutal as that of the 16th century, as the Counter Reformers now seek to politically, socially and economically excommunicate, exorcise, punish and destroy utterly Trump and any vestige of his American Reformation.
Now as then, the opposing sides in the contest use the same language of centuries of a shared “faith” to claim the moral high ground, with this difference: Trump’s reformers just want to be left alone by controlling, centralized authority to live their lives as they think best, while the statist counter reformers demand conformity to their “civic virtues,” and take no prisoners in an all out war to regain and retain power.
Where is this leading? In the short term, to fascism and repression. The counter reformers have seized both the government and the means of communication of an entire nation. This contrasts with the Protestant Reformation; in that, as the printing press came into wider use at that time, the ideas of Luther and other reformers were more widely circulated than had ever before been possible. New technology aided the Reformation. Now in the United States, new means of communication serve the Counter Reformation and the governing class. For the foreseeable future there will be only the “party line” heard in the United States. 
But even the dullest of ears will by now have picked up the incessant, preening moralizing of the counter reformers. Completely self sanctified and utterly un-self aware, these elites are likely to drive the Biden administration. Biden is not strong enough to resist.  He may not want to.
 “Joe Biden, Savior of the Republic” may be the story Biden has going in his head. Legislation has been introduced in Congress to establish a domestic surveillance agency with authority to define any reforming thought, speech or action which challenges the governing class as “domestic terror,” the modern equivalent of heresy.
There is one element to this conflict today that was not present in that of 16th century Europe and is entirely modern and American: race. The resentments of some whites on the right and some blacks on the left are equally poisonous and capable of overcoming any hope of reason and accommodation among the warring parties.
American liberalism, the former church of the secular left is dead, having collapsed under its own failures. The two greatest failures have been the decades long reduction of the mostly white middle class, its wealth redistributed to a permanent governing class of corporate overlords and their political retainers; and the simultaneous creation of a mostly black, permanent underclass, consigned to the apartheid landscape of American cities which liberal policy created, islands of white prosperity in a sea of mostly black poverty.
Until these twin failures of the governing class are remedied a time of conflict and turmoil in America is inevitable,.
Trump simply called out the reality of the decadence of the American governing class, as Luther called out that of the Medieval Church.  Leading up to Luther’s challenge, Pope Sixtus IV began the practice of selling Indulgences to wealthy sinners  –  ecclesiastical get-out-of-purgatory- free cards  – the way Congress sells legislation to lobbyists. Pope Alexander VI enforced celibacy on the priesthood but was the father of seven  (!) children, operating with the same hubris on display daily in the American governing class today: “rules for thee, but not for me.”
Hubris invites nemesis: then Luther, now Trump.
In the weeks ahead there may be a period of relative calm, as the people wait and watch. But it won’t last long. As the government of the American Counter Reformation becomes steadily more repressive, authoritarian and fascist, it will run up against something Luther did not have to help fuel his Reformation: a people with the experience of centuries of democratic government, the protection of individual liberties and the rule of law.
This conflict will not be resolved any time soon.

And this assessment, That’s All Folks, from former Congressman Ron Paul, provides another take on the matter. And his latest essay, When Fascism Comes, It Will Be Wearing a Mask, spotlights actions by the Biden administration that look a lot like a counter-reformation.

Let’s see if we can find ways to enjoy the ride and take advantage of the opportunities to build a better world.

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