In the Old Testament case, debtors were able to marshal a particularly powerful moral argument—as the authors of Deuteronomy constantly reminded their readers, were not the Jews all slaves in Egypt, and had they not all been redeemed by God? Was it right, when they had all been given this promised land to share, for some to take that land away from others? Was it right for a population of liberated slaves to go about enslaving one aother’s children?31 But analogous arguments were being made in similar situations almost everywhere in the ancient world: in Athens, in Rome, and for that matter, in China—where legend had it that coinage itself was first invented by an ancient emperor to redeem the children of families who had been forced to sell them after a series of devastating floods.
Through most of history, when overt political conflict between classes did appear, it took the form of pleas for debt cancellation—the freeing of those in bondage, and usually, a more just reallocation of the land. What we see, in the Bible and other religious traditions, are traces of the moral arguments by which such claims were justified, usually subject to all sorts of imaginative twists and turns, but inevitably, to some degree, incorporating the language of the marketplace itself.
Chapter Five
A BRIEF TREATISE ON THE MORAL GROUNDS OF ECONOMIC RELATIONS
TO TELL THE HISTORY of debt, then, is also necessarily to reconstruct how the language of the marketplace has come to pervade every aspect of human life—even to provide the terminology for the moral and religious voices ostensibly raised against it. We have already seen how both Vedic and Christian teachings thus end up making the same curious move: first describing all morality as debt, but then, in their very manner of doing so, demonstrating that morality cannot really be reduced to debt, that it must be grounded in something else.1
But what? Religious traditions prefer vast, cosmological answers: the alternative to the morality of debt lies in recognition of continuity with the universe, or life in the expectation of the imminent annihilation of the universe, or absolute subordination to the deity, or withdrawal into another world. My own aims are more modest, so I will take the opposite approach. If we really want to understand the moral grounds of economic life, and by extension, human life, it seems to me that we must start instead with the very small things: the everyday details of social existence, the way we treat our friends, enemies, and children—often with gestures so tiny (passing the salt, bumming a cigarette) that we ordinarily never stop to think about them at all. Anthropology has shown us just how different and numerous are the ways in which humans have been known to organize themselves. But it also reveals some remarkable commonalities—fundamental moral principles that appear to exist everywhere, and that will always tend to be invoked, wherever people transfer objects back and forth or argue about what other people owe them.
One of the reasons that human life is so complicated, in turn, is because many of these principles contradict one another. As we will see, they are constantly pulling us in radically different directions. The moral logic of exchange, and hence of debt, is only one; in any given situation, there are likely to be completely different principles that could be brought to bear. In this sense, the moral confusion discussed in the first chapter is hardly new; in a sense, moral thought is founded on this very tension.
To really understand what debt is, then, it will be necessary to understand how it’s different from other sorts of obligation that human beings might have to one another—which, in turn, means mapping out what those other sorts of obligation actually are. Doing so, however, poses peculiar challenges. Contemporary social theory—economic anthropology included—offers surprisingly little help in this regard. There’s an enormous anthropological literature on gifts, for instance, starting with the French anthropologist Marcel Mauss’s essay of 1925, even on “gift economies” that operate on completely different principles than market economies—but in the end, almost all this literature concentrates on the exchange of gifts, assuming that whenever one gives a gift, this act incurs a debt, and the recipient must eventually reciprocate in kind. Much as in the case of the great religions, the logic of the marketplace has insinuated itself even into the thinking of those who are most explicitly opposed to it. As a result, I am going to have to start over here, to create a new theory, pretty much from scratch.
Part of the problem is the extraordinary place that economics currently holds in the social sciences. In many ways it is treated as a kind of master discipline. Just about anyone who runs anything important in America is expected to have some training in economic theory, or at least to be familiar with its basic tenets. As a result, those tenets have come to be treated as received wisdom, as basically beyond question (one knows one is in the presence of received wisdom when, if one challenges it, the first reaction is to treat one as simply ignorant—“You obviously have never heard of the Laffer Curve”; “Clearly you need a course in Economics 101”—the theory is seen as so obviously true that no one who understands it could possibly disagree.) What’s more, those branches of social theory that make the greatest claims to “scientific status”—“rational choice theory,” for instance—start from the same assumptions about human psychology that economists do: that human beings are best viewed as self-interested actors calculating how to get the best terms possible out of any situation, the most profit or pleasure or happiness for the least sacrifice or investment—curious, considering experimental psychologists have demonstrated over and over again that these assumptions simply aren’t true.2
From early on, there were those who wished to create a theory of social interaction grounded in a more generous view of human nature—insisting that moral life comes down to something more than mutual advantage, that it is motivated above all by a sense of justice. The key term here became “reciprocity,” the sense of equity, balance, fairness, and symmetry, embodied in our image of justice as a set of scales. Economic transactions were just one variant of the principle of balanced exchange—and one that had a notorious tendency to go awry. But if one examines matters closely, one finds that all human relations are based on some variation on reciprocity.
In the 1950s, ’60s and ’70s, there was something of a craze for this sort of thing, in the guise of what was then called “exchange theory,” developed in infinite variations, from George Homans’ “Social Exchange Theory” in the United States to Claude Levi-Strauss’s Structuralism in France. Levi-Strauss, who became a kind of intellectual god in anthropology, made the extraordinary argument that human life could be imagined as consisting of three spheres: language (which consisted of the exchange of words), kinship (which consisted of the exchange of women), and economics (which consisted of the exchange of things). All three, he insisted, were governed by the same fundamental law of reciprocity.3
Levi-Strauss’s star is fallen now, and such extreme statements seem, in retrospect, a little bit ridiculous. Still, it’s not as if anyone has proposed a bold new theory to replace all this. Instead, the assumptions have simply retreated into the background. Almost everyone continues to assume that in its fundamental nature, social life is based on the principle of reciprocity, and therefore that all human interaction can best be understood as a kind of exchange. If so, then debt really is at the root of all morality, because debt is what happens when some balance has not yet been restored.
But can all justice really be reduced to reciprocity? It’s easy enough to come up with forms of reciprocity that don’t seem particularly just. “Do unto others as you would wish others to do unto you” might seem like an excellent foundation for a system of ethics, but for most of us, “an eye for an eye” does not evoke justice so much as vindictive brutality.4 “One good turn deserves another” is a pleasant sentiment, but “I’ll scratch your back, you scratch mine” is shorthand for political corruption. Conversely, there are relationships that seem clearly moral but appear to have nothing to do with reciprocity. The relation between mother and child is an oft-cited example. Most of us learn our sense of justi
ce and morality first from our parents. Yet it is extremely difficult to see the relation between parent and child as particularly reciprocal.
Would we really be willing to conclude that therefore it is not a moral relationship? That it has nothing to do with justice?
The Canadian novelist Margaret Atwood begins a recent book on debt with a similar paradox:
Nature Writer Ernest Thompson Seton had an odd bill presented to him on his twenty-first birthday. It was a record kept by his father of all the expenses connected with young Ernest’s childhood and youth, including the fee charged by the doctor for delivering him. Even more oddly, Ernest is said to have paid it. I used to think that Mr. Seton Senior was a jerk, but now I’m wondering.5
Most of us wouldn’t wonder much. Such behavior seems monstrous, inhuman. Certainly Seton did: he paid the bill, but never spoke to his father again afterward.6 And in a way, this is precisely why the presentation of such a bill seems so outrageous. Squaring accounts means that the two parties have the ability to walk away from each other. By presenting it, his father suggested he’d just as soon have nothing further to do with him.
In other words, while most of us can imagine what we owe to our parents as a kind of debt, few of us can imagine being able to actually pay it—or even that such a debt ever should be paid. Yet if it can’t be paid, in what sense is it a “debt” at all? And if it is not a debt, what is it?
One obvious place to look for alternatives is in cases of human interaction in which expectations of reciprocity seem to slam into a wall. Nineteenth-century travelers’ accounts, for instance, are full of this sort of thing. Missionaries working in certain parts of Africa would often be astounded by the reactions they would receive when they administered medicines. Here’s a typical example, from a British missionary in Congo:
A day or two after we reached Vana we found one of the natives very ill with pneumonia. Comber treated him and kept him alive on strong fowl-soup; a great deal of careful nursing and attention was visited on him, for his house was beside the camp. When we were ready to go on our way again, the man was well. To our astonishment he came and asked us for a present, and was as astonished and disgusted as he had made us to be, when we declined giving it. We suggested that it was his place to bring us a present and to show some gratitude. He said to us, “Well indeed! You white men have no shame!”7
In the early decades of the twentieth century, the French philosopher Lucien Levy-Bruhl, in an attempt to prove that “natives” operated with an entirely different form of logic, compiled a list of similar stories: for instance, of a man saved from drowning who proceeded to ask his rescuer to give him some nice clothes to wear, or another who, on being nursed back to health after having been savaged by a tiger, demanded a knife. One French missionary working in Central Africa insisted that such things happened to him on a regular basis:
You save a person’s life, and you must expect to receive a visit from him before long; you are now under an obligation to him, and you will not get rid of him except by giving him presents.8
Now, certainly, there is almost always felt to be something extraordinary about saving a life. Anything surrounding birth and death almost cannot help but partake of the infinite, and, therefore, throw all everyday means of moral calculation askew. This is probably why stories like this had become something of a cliché in America when I was growing up. I remember as a child several times being told that among the Inuit (or sometimes it was among Buddhists, or Chinese, but curiously, never Africans)—that if one saves someone else’s life, one is considered responsible for taking care of that person forever. It defies our sense of reciprocity. But somehow, it also makes a weird kind of sense.
We have no way of knowing what was really going on in the minds of the patients in these stories, since we don’t know who they were or what sort of expectations they had (how they normally interacted with their doctors, for example). But we can guess. Let’s try a thought experiment. Imagine that we are dealing with a place where, if one man saved another’s life, the two became like brothers. Each was now expected to share everything, and to provide for the other when he was in need. If so, the patient would surely notice that his new brother appeared to be extraordinarily wealthy, not in much need of anything, but that he, the patient, was lacking in many things the missionary could provide.
Alternately (and more likely), imagine that we are dealing not with a relationship of radical equality but the very opposite. In many parts of Africa, accomplished curers were also important political figures with extensive clienteles of former patients. A would-be follower thus arrives to declare his political allegiance. What complicates the matter in this case is that followers of great men, in this part of Africa, were in a relatively strong bargaining position. Good henchmen were hard to come by; important people were expected to be generous with followers to keep them from joining some rival’s entourage instead. If so, asking for a shirt or knife would be a way of asking for confirmation that the missionary does wish to have the man as a follower. Paying him back, in contrast, would be, like Seton’s gesture to his father, an insult: a way of saying that despite the missionary having saved his life, he would just as soon have nothing further to do with him.
This is a thought experiment—because we don’t really know what the African patients were thinking. The point is that such forms of radical equality and radical inequality do exist in the world, that each carries within it its own kind of morality, its own way of thinking and arguing about the rights and wrongs of any given situation, and these moralities are entirely different than that of tit-for-tat exchange. In the rest of the chapter, I will provide a rough-and-ready way to map out the main possibilities, by proposing that there are three main moral principles on which economic relations can be founded, all of which occur in any human society, and which I will call communism, hierarchy, and exchange.
Communism
I will define communism here as any human relationship that operates on the principles of “from each according to their abilities, to each according to their needs.”
I admit that the usage here is a bit provocative. “Communism” is a word that can evoke strong emotional reactions—mainly, of course, because we tend to identify it with “communist” regimes. This is ironic, since the Communist parties that ruled over the USSR and its satellites, and that still rule China and Cuba, never described their own systems as “communist.” They described them as “socialist.” “Communism” was always a distant, somewhat fuzzy utopian ideal, usually to be accompanied by the withering away of the state—to be achieved at some point in the distant future.
Our thinking about communism has been dominated by a myth. Once upon a time, humans held all things in common—in the Garden of Eden, during the Golden Age of Saturn, in Paleolithic hunter-gatherer bands. Then came the Fall, as a result of which we are now cursed with divisions of power and private property. The dream was that someday, with the advance of technology and general prosperity, with social revolution or the guidance of the Party, we would finally be in a position to put things back, to restore common ownership and common management of collective resources. Throughout the last two centuries, Communists and anti-Communists argued over how plausible this picture was and whether it would be a blessing or a nightmare. But they all agreed on the basic framework: communism was about collective property, “primitive communism” did once exist in the distant past, and someday it might return.
We might call this “mythic communism”—or even, “epic communism”—a story we like to tell ourselves. Since the days of the French Revolution, it has inspired millions; but it has also done enormous damage to humanity. It’s high time, I think, to brush the entire argument aside. In fact, “communism” is not some magical utopia, and neither does it have anything to do with ownership of the means of production. It is something that exists right now—that exists, to some degree, in any human society, although there has never been one in which everything has been organized
in that way, and it would be difficult to imagine how there could be. All of us act like communists a good deal of the time. None of us acts like a communist consistently. “Communist society”—in the sense of a society organized exclusively on that single principle—could never exist. But all social systems, even economic systems like capitalism, have always been built on top of a bedrock of actually-existing communism.
Starting, as I say, from the principle of “from each according to their abilities, to each according to their needs” allows us to look past the question of individual or private ownership (which is often little more than formal legality anyway) and at much more immediate and practical questions of who has access to what sorts of things and under what conditions.9 Whenever it is the operative principle, even if it’s just two people who are interacting, we can say we are in the presence of a sort of communism.
Almost everyone follows this principle if they are collaborating on some common project.10 If someone fixing a broken water pipe says, “Hand me the wrench,” his co-worker will not, generally speaking, say, “And what do I get for it?”—even if they are working for Exxon-Mobil, Burger King, or Goldman Sachs. The reason is simple efficiency (ironically enough, considering the conventional wisdom that “communism just doesn’t work”): if you really care about getting something done, the most efficient way to go about it is obviously to allocate tasks by ability and give people whatever they need to do them.11 One might even say that it’s one of the scandals of capitalism that most capitalist firms, internally, operate communistically. True, they don’t tend to operate very democratically. Most often they are organized around military-style top-down chains of command. But there is often an interesting tension here, because top-down chains of command are not particularly efficient: they tend to promote stupidity among those on top, resentful foot-dragging among those on the bottom. The greater the need to improvise, the more democratic the cooperation tends to become. Inventors have always understood this, start-up capitalists frequently figure it out, and computer engineers have recently rediscovered the principle: not only with things like freeware, which everyone talks about, but even in the organization of their businesses. Apple Computers is a famous example: it was founded by (mostly Republican) computer engineers who broke from IBM in Silicon Valley in the 1980s, forming little democratic circles of twenty to forty people with their laptops in each other’s garages.
Debt Page 12
