What Money is

What money is ? 

‘If there is some end of the things we do, which we desire for its own sake, clearly this must be the good.’ 
(Aristotle)

So, what money is....... at the first place! 

Also, Read about Money on Wikipedia

Money is not and cannot be an end of the things we do, nor is it desirable for its own sake. It is only valuable for bringing us things that are desirable. 
A 2000 note only becomes valuable in exchange: I get something from of value from someone else in return for the promissory note. The value of money extends beyond physical exchange: it can deliver the psychological benefits of independence, prestige, achievement and a feeling of security and be converted into another store of value: time.

The principal danger with money is forgetting what money is that we really want- the thing we desire for its own sake (e.g. independence)- and replacing it in our mind’s eye with its alchemical antecedent (i.e. money). The very flexibility of money as a store of value (both physical and psychological) can lead astray. It offers the dubious promise that it can shelter us from want and procure any other thing of value. 

However, we can end up losing sight of the value which we hoped to procure with it. We may find that we gain greater independence by shirking the accumulation of wealth and living frugally, for example. In cultures where wealth is not prized so highly, the pursuit of it may lead to a loss of status and prestige etc. Aristotle’s advice is of paramount importance; we must always be clear about what it is we ultimately want, what is good for its own sake, and that cannot be money.

In authors book, they have highly defined what money is and why money is everything and why not the same so


‘Money…has been our most successful tool for deceiving ourselves about our own desire…it is what they use not only to hide their real wants from themselves- which means to secrete away their histories- but also to protect themselves from working out what may be their heart’s desire…What the desire for money reveals about what money is our hatred of happiness; our fear of satisfaction, our phobia of childhood…The love of money lures us away from the loves of childhood. It is the madness of modern human wanting not to want to know about its own wanting. Money is the emblem, for modern people, of the terror of their own desire.’

One of the chief attractions of money is that it can provide us with such a variety of things we desire. Given that everyone desires at least something that can be bought with money, it seems illogical not to always want more of it. Even an extreme altruist can put extra money to good use through charitable projects. If they were to forgo that additional sum they would be cancelling their ability to make an important and worthwhile change in the world. What would be the point of that? What if we could only define what money is and nothing else? 

Adam Phillips writes, ‘Since money always promises something other than itself…it seems to protect us, as promises do, from the fear of there being nothing and no one that we want…Money gives people an appetite for appetite.’
This appetite for appetite is no end in itself, which highlights the usefulness of the question ‘what would you do if money were no object?’ This question refocuses is on the real appetites, rather than the rather academic ‘appetite for an appetite’. If boredom is the desire for a desire, then money is its correlate. A culture obsessed with money must be terribly bored.

Money, and the desire for money, offers an escape which is illusory. As noted, ‘wealth is like sea water; the more we drink, the thirstier we become.’ The seductive quality of money is thus: all things being equal, more money is better than less. Unlike some goods where we might seek some optimum amount, a mean of ‘not too much’ and ‘not too little’, our answer to how much money do you want is always more. 
The answer for What money is can change somewhat with how much money we have. Everything rests on what we mean by ‘all things being equal’ yet we usually focus more on the second half of the maxim than on the first. We need to properly account for this sub clause. 

For example, during the process of acquiring more money we may find that we have less of other things (e.g. time). A level-headed approach to money was best summarised by Economist : 

‘The cost of a thing is the amount of what I call life which is required to be exchanged for it, either immediately or in the long run.’

If I work for an hour and get a 1000 for my efforts, all while really enjoying the task, then if I spend that amount on dinner it doesn’t really cost me anything. By contrast, if I struggle through the work and it exerts a toll on me the dinner costs a lot; it has taken a lot from me. When we focus both on the cost of acquiring money, and the cost of spending it, we can get a more accurate barometer of financial well being than if we focus on prices and salaries. The appropriate measure of whether or not to take a new job with more money, is whether it costs us more overall (in time and emotional toll). The value of money does not rest chiefly in what we can consume with it, but in our means of producing it as well. This is not reflected in the prices at the shops.




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