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Money was invented about 5000 years ago and has proved essential to civilization. It has also become so charged with emotions that it dominates events throughout life and looms large in all interpersonal transactions. This book looks at all aspects of the money mind relationship from the viewpoint of a psychiatrist who has dealt with the problems that money produces and the problems that it supposedly resolves. There are chapters dealing with important stages in the life cycle such as childhood, adolescence, marriage, maturity, retirement, old age and death as well as chapters concerned with special topics such as divorce, poverty, wealth, gambling, stealing, philanthropy and hoarding. The author illustrates these issues with cases drawn from his professional work and from history, literature, current events, and popular culture and personalities. He concludes by telling the reader how to correct emotional distortions of money in order to become happier and more effective.
Every day of the week in contemporary America (and especially on Sundays) people raise money for their religious enterprises--for clergy, educators, buildings, charity, youth-oriented work, and more. In a fascinating look into the economics of American Protestantism, James Hudnut-Beumler examines how churches have raised and spent money from colonial times to the present and considers what these practices say about both religion and American culture. After the constitutional separation of church and state was put in force, Hudnut-Beumler explains, clergy salaries had to be collected exclusively from the congregation without recourse to public funds. In adapting to this change, Protestants forged a new model that came to be followed in one way or another by virtually all religious organizations in the country. Clergy repeatedly invoked God, ecclesiastical tradition, and scriptural evidence to promote giving to the churches they served. Hudnut-Beumler contends that paying for earthly good works done in the name of God has proved highly compatible with American ideas of enterprise, materialism, and individualism. The financial choices Protestants have made throughout history--how money was given, expended, or even withheld--have reflected changing conceptions of what the religious enterprise is all about. Hudnut-Beumler tells that story for the first time.
Fresh from the first 10 billion election campaign, two award-winning authors show how unbridled campaign spending defines our politics and, failing a dramatic intervention, signals the end of our democracy. Blending vivid reporting from the 2012 campaign trail and deep perspective from decades covering American and international media and politics, political journalist John Nichols and media critic Robert W. McChesney explain how US elections are becoming controlled, predictable enterprises that are managed by a new class of consultants who wield millions of dollars and define our politics as never before. As the money gets bigger -- especially after the Citizens United ruling -- and journalism, a core check and balance on the government, declines, American citizens are in danger of becoming less informed and more open to manipulation. With groundbreaking behind-the-scenes reporting and staggering new research on "the money power," Dollarocracy shows that this new power does not just endanger electoral politics; it is a challenge to the DNA of American democracy itself.
Half fable, half manifesto, this brilliant new take on the ancient concept of cash lays bare its unparalleled capacity to empower and enthrall us. Frederick Kaufman tackles the complex history of money, beginning with the earliest myths and wrapping up with Wall Street’s byzantine present-day doings. Along the way, he exposes a set of allegorical plots, stock characters, and stereotypical metaphors that have long been linked with money and commercial culture, from Melanesian trading rituals to the dogma of Medieval churchmen faced with global commerce, the rationales of Mercantilism and colonial expansion, and the U.S. dollar’s 1971 unpinning from gold. The Money Plot offers a tool to see through the haze of modern banking and finance, demonstrating that the standard reasons given for economic inequality—the Neoliberal gospel of market forces—are, like dollars, euros, and yuan, contingent upon structures people have designed. It shines a light on the one percent’s efforts to contain a money culture that benefits them within boundaries they themselves are increasingly setting. And Kaufman warns that if we cannot recognize what is going on, we run the risk of becoming pawns and shells ourselves, of becoming characters in someone else’s plot, of becoming other people’s money.
Before the 99% occupied Wall Street... Before the concept of social justice had impinged on the social conscience... Before the social safety net had even been conceived... By the turn of the 20th Century, the era of the robber barons, Andrew Carnegie (1835-1919) had already accumulated a staggeringly large fortune; he was one of the wealthiest people on the globe. He guaranteed his position as one of the wealthiest men ever when he sold his steel business to create the United States Steel Corporation. Following that sale, he spent his last 18 years, he gave away nearly 90% of his fortune to charities, foundations, and universities. His charitable efforts actually started far earlier. At the age of 33, he wrote a memo to himself, noting ..".The amassing of wealth is one of the worse species of idolatry. No idol more debasing than the worship of money." In 1881, he gave a library to his hometown of Dunfermline, Scotland. In 1889, he spelled out his belief that the rich should use their wealth to help enrich society, in an article called "The Gospel of Wealth" this book. Carnegie writes that the best way of dealing with wealth inequality is for the wealthy to redistribute their surplus means in a responsible and thoughtful manner, arguing that surplus wealth produces the greatest net benefit to society when it is administered carefully by the wealthy. He also argues against extravagance, irresponsible spending, or self-indulgence, instead promoting the administration of capital during one's lifetime toward the cause of reducing the stratification between the rich and poor. Though written more than a century ago, Carnegie's words still ring true today, urging a better, more equitable world through greater social consciousness.