-->>Was bedeutet das für die hier entwickelten Geldtheorien?
>Muß die Geldgeschichte am Ende gar neu geschrieben werden? [img][/img]
>bob
Sorry, @Bob - hat alles seine historische Entsprechung bei uns:
Wie der nachstehende Auszug aus einer Buchbesprechung von Randall Wray über"Coins, Bodies, Games, and Gold", by Leslie Kurke über die ersten Münzen Lydiens/Griechenlands andeutet haben die Griechen es von den Piguinen wohl einfach abgeschaut:
Ausszug:
"A major portion of the book is devoted to elite representations of games and"bodies" (prostitution, objectification of women, and artistic depiction of the female form). Recall from the quote above that Herodotus linked Lydian creation of coinage to invention of games and prostitution of female children. Kurke notes that the whole array of Greek games emerged at the same time as coins, and wonders how games form a natural class with coins in literary texts—with games of chance ridiculed while games of order were held to be appropriate. She argues that games of chance served as a short-hand for all the vices of a disembedded economy: the acquisition of small profits by shameful means and creation of random fortunes as opposed to the"natural" fortune gained through aristocratic birth. However, she cautions
This is not to claim that a particular Greek individual or set of individuals consciously invented the game of polis, say, or kottabos, in order to reflect and reproduce the egalitarian order of the city or the hierarchical relations of the elite symposium; …Instead, I would suggest that by a kind of social alchemy impossible to reconstruct in retrospect, cultural formations produce the practical apparatus through which they perpetuate themselves. (p. 298)
Just as two classes of games were created, two classes of prostitute were invented at the time of coinage. Of course, the"world’s oldest profession" pre-dates coinage, but it became necessary for the elite to distinguish their prostitutes from those used by the citizens. Thus, the hetaira (courtesans) who frequented the symposia to exchange their services for"gifts" were distinguished from the porne (whore) who serviced citizens for coins. Significantly, the pornai were associated with the agora and disparaged as"working girls". Even more interestingly, Kurke notes that the polis created cheap public brothels for use by citizens because"to be a citizen means always having a place to put your penis", and state-subsidized brothels ensured"that any citizen, no matter how poor, could enjoy a porne." (p. 196) This invention"serves ‘all mankind’, it is ‘democratic’, and provides women who are ‘common to all’". (p. 197) However, the civic innovation"achieves this effect of political democracy by completely disembedding the women from any social networks"—commodifying them. (p. 197) Further, the behaviors and bodies of the hetaira and porne are contrasted in literary and artistic works, with the hetaira of the symposia generally depicted as attractive, demure, neat, and dainty, while the pornai of the agora are represented as promiscuous gluttons, with grotesque bodies and subject to physical abuse at the hands of their clients. Kurke concludes:
Quelle:
<ul> ~ http://iml.umkc.edu/econ/economics/faculty/wray/papers/kurke_rev.htm</ul>
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