Conclusion: Concluding Remarks on Third Place

Revolution in Financial Affairs: Full and Final Settlement

“But what should the Currency Standard be if we choose to dispense with [Kapital and Schuld]? Once again, we refer to our remarks at the beginning of this section. There we stated that the [Quality of Geld] has to keep balance with the [Quality of Arbeit], that the amount of Geld in circulation accordingly stands in causal connection with [Work-Productivity], and that Arbeit therefore provides the best coverage. Let us now draw upon these remarks once more. In accordance with them, we find the Currency Standard in all those things which are endogenous to the Nation, which owe their origins to Arbeit or which are brought to light through it as mineral resources, raw materials, structures and the like, things which are multiplied by the [Force Multipliers] of the citizens and which are diminished through the value-destruction inherent in the ravages of time!”  

-Rudolf Jung, Der nationale Sozialismus (2nd Ed.), ca. 1921-1922 

“Now, we seemed to have touched upon something here that I thought would become more evident than it seems to be. What [people like Rudolf Jung were] finally landing on is the line of demarcation between the Work of Nature and the Work of Art. Now a Work of Art is a Work of Nature, but it is a Work of Human Nature. It is a Work of the Mind: and it’s a Work of the Mind in circumstances for an occasion which, to which, for which, and which it may be supremely natural and simple and effective.”

-Frank Lloyd Wright, The Nature of Art, December 19, 1954
Is there a discernible Metaphysics that distinguishes the genuinely Socialist Conception of Currency, pegged to the Work-Standard, apart from the Liberal Capitalist equivalents, Alternative Currencies like Bitcoin and proposed Monetary Policies like Modern Monetary Theory (MMT)?  Can this same Metaphysics be reapplied to articulate the construction of a coherent, overarching grand narrative to reinterpret the histories of the 20th and 21st centuries, despite the latter still in a state of ongoing development?

Any appearance of plausible Possibilities lays the groundwork for the formations of feasible Actualities, providing the eventual completion of worthwhile Realities. This was the logic behind what later became known as The Work-Standard. Named after the proposed monetary standard of the same name, The Work-Standard cannot be reduced to a simplistic description of a viable Conception of Currency. It is that and more. The timeless and universality of the Work-Standard promises to usher forth a worldwide Revolution in Financial Affairs as the product of violent and painful historical realities that emerged throughout the entirety of the 20th and 21st centuries.

This Revolution in Financial Affairs was already a Possibility during the early 20th century, later forming an Actuality by the late 20th century before eventually becoming a Reality by the early 21st century. The 20th century never ended, nor should anyone be deceived into assuming that it had ended at the beginning of the 21st century. In fact, it must be repeated until it becomes internalized that the 21st century is in many respects a “New 20th Century,” continuing the legacy of the original “Old 20th Century.”

What brought about the perceived ‘demise of the Socialisms’ at the legal end of World War II, on September 12, 1990, was the inability of the Socialisms to adapt to the Revolution in Financial Affairs that began in the 1970s. Even nations that fashioned themselves as self-professed opponents of Capitalism and Socialism eventually succumbed to the effects of the ensuing financial nihilism. Meanwhile, the Work-Standard bears promising implications related to reversing the effects of degeneracy, decline, misery, and suffering brought on by the Death of Bretton Woods, including the problems related to Globalization and Automation by engaging the Death of Bretton Woods at its metaphysical point of origin. The prevalence of the US Dollar as the World Reserve Currency is the most obvious example.

Contrary to what is often assumed by Liberal Capitalists, the Metaphysics surrounding the Death of Bretton Woods, like the Work-Standard itself, cannot be reduced to Materialistic and Idealistic concepts befitting of the “Mind-Body Problem.” It cannot be rationalized by clinging to the same-old Theological Pastimes such as “returning to the Gold Standard,” “returning to Bretton Woods,” “promoting Cryptocurrencies,” “promoting Modern Monetary Theory,” and so forth. The financial nihilism is neither Financial nor Technological nor even something that originated entirely from Financial Engineering matter per se. One treat it as a phenomenon whose resolution requires purely quantitative and scientific research methods insofar as the Full and Final Settlement to the Death of Bretton Woods, the Work-Standard, emphasizes on qualitative and artistic research methods. By relying on qualitative and artistic methods before quantitative and scientific research methods, the Work-Standard is capable of providing its applicants the ability the distinguish between the Metaphysics of Arbeit and Geld and the Metaphysics of Kapital and Schuld. What applies in the first nation-state to adopt the Work-Standard will eventually be reapplied to the Socialist International Economic Order (SIEO) at the World State Organization (WSO).

Even though Financial Technology–Fintech–has undergone rapid developments from the Death of Bretton Woods to the 21st century challenge of tackling Climate Change, its basic fundamentals remains beholden to Liberal Capitalist interests. From Japan’s Lost Decades and eventual collapse of the Soviet Union to the Great Recession and Coronavirus Pandemic, the effects have formed the historical tapestry of the late 20th and 21st centuries.

Such fundamentals have their ideological origins in Neoliberalism, the same ideology opposed by the Socialisms of the world. However, the Metaphysics of Kapital and Schuld which the Socialisms of the world had ‘defeated’ within their own nation-states was not only left unchallenged, it was even unaffected and allowed to reverse their hard-fought efforts. It is such a convenient Cognitive Bias for Liberal Capitalists to assume that because the Socialisms did not triumph over Neoliberalism in the 20th century, that must mean Neoliberalism will remain unopposed for the 21st, 22nd and 23rd centuries. For unbeknownst to the Liberal Capitalists, the Death of Bretton Woods affects them far more than the Socialisms.

What the Socialisms of the world needed were their own conceptions of Finance, Technology, and Fintech. But The Work-Standard dares to provide more than just any mere realization of “Socialist Monetary Policy.” It seeks to challenge the Metaphysics that provides the ideological foundations to the everyday logic behind Neoliberalism by supplanting them with proper Socialistic equivalents. One of the most noteworthy instances includes the characteristic Political Organization Problem as the Socialisms’ analogue to the “Economic Calculation Problem” from Ludwig von Mises and Friedrich von Hayek. Far more than just the additional presence of a different Conception of Currency, the Political Organization Problem argues that the Socialist Nation needs to maintain its own Educational Economy, its own National Economy, its own Financial Regime, Council State, National Intranet, and everything else required by contemporary nation-states. This is of course the most obvious distinction that sets itself apart from the “Economic Calculation Problem,” the real overarching focus behind The Third Place as the logical continuation of The Work-Standard.    

Today, so long as the Socialisms remain oblivious to the importance of introducing their own Conception of Currency, peace and prosperity will never reign in any nation-state, allowing Neoliberalism’s “Economic Calculation Problem” to be repurposed against the Socialisms. Even Hjalmar Schacht of all people was receptive to the Conception of Currency advocated by the Work-Standard, in my own Deconstructions of his 1967 memoir, The Magic of Money:

“Wealth is not always synonymous with [Kapital]. It is true that we call well-to-do people millionaires [and billionaires], and thus unwittingly link this term with the Currency concept. [Conversely,] Wealth is not only [Geld] either. It makes a great difference whether [the wealthy own] one million [Großdeutschmarks (GDM)] in [Actual Geld] or in [Bank Accounts], or whether [they own Productive Properties] of the same value. The difference [ begins with their distinct methodologies, their opposing metaphysics].

Geld may at any time be converted [back into Arbeit to create] other goods, other properties, or other people’s services, but the reverse is not true [with Kapital]. The magic of Geld lies in its protean nature, which enables it to be used at all times, in all directions and for all purposes. This constitutes its wizardry, its secret, its mystery, its magic. Hardly any other object of human culture has been judged in so many different and contradictory ways as has Geld. Here it is praised to the skies, there it is cursed and condemned. For some it is man’s highest good, for others it is despicable. Yet once one has mastered certain principles [related to Arbeit], nothing is so easy as dealing with Geld. The most important of these is the difference between [‘Who are You and What belongs to Me?’] and [‘Who am I and What belongs to You?’]. Many failings in the field of Geld occur not because of any intention to deceive, but simply because those dealing with Geld lose sight of the concept of Property-as-Power.

The invention of Geld was the pre-condition for the development of the modern national economy. Money became the epitome of property [and so] the need to acquire Geld [is treated], next to [Love of Arbeit], [as] the most universal of human urges. How to make Geld – this question and its attendant problems engages more of man’s thoughts and efforts than almost anything else. The correct answer to the question is [the Arbeitsstandard, the ‘Work-Standard’]: through [contributing Arbeit] and [generating Geld]. But [contributing] Arbeit requires exertion, and [generating Geld requires] forgoing the immediate [accumulation of Kapital and Schuld]. This requires a Strength of Character not possessed by everyone.

If one wants to know why the Work-Standard is so mathematically scarce as far as the field of Financial Engineering is concerned, and yet capable of having such profoundly complex insight into the everyday lives and historical conditions of countless different nations, it all begins with the Metaphysics that give Arbeit and Geld their distinct characteristics. Whether semi-fluent speakers or native speakers of the German language, it is true that “Arbeit” and “Geld” are the German-speaking world’s equivalents to “Work” and “Money.” The specific methodologies by which I define, describe, decide and deploy regarding Actual Arbeit and Actual Geld both here and elsewhere are always different from how an English-speaking Liberal Capitalist interprets “Work” and “Money” and how a German-speaking Liberal Capitalist interprets “Arbeit” and “Geld.” Schacht spent much of the opening pages delineating the distinctions between Arbeit and Geld and Kapital and Schuld, all of which are worthy of further Deconstructions.    

“For this reason men’s thoughts turn to other ways of [acquiring the most Kapital for the least Schuld]. Such ways, [either eliminating as much Arbeit as possible], or at least [reducing the amount of Arbeit to be had], and [the Total Educational Effort], and offering much scope to human fantasy, have gradually developed in our modern economy. People are always trying to get something for nothing–to bet, enter lotteries, speculate on the stock exchange, and lend their savings for Interest [with Usury in mind]. They speculate not only with their own [Kapital] but also with [borrowed Kapital as Schuld].

Here the magic of Geld actually becomes tangible [and thus distinguishable from Kapital and Schuld]. The [Quality of Arbeit] involved in these ways of [generating the most Quantity of Kapital] is not very great. Men also hope for strokes of good fortune which will make them rich, for accidental discoveries of mineral deposits, for appreciation in the value of land, for gifts from rich benefactors, or even for pennies from heaven. Whichever way is chosen ‘everyone clamors for Gold, everything depends on Gold.’

Any Nationalist, Socialist, and Unity of Opposites thereof should familiarize themselves with the distinctions between Productive Property and Personal Property. Practice daily and learn by heart that Arbeit and Geld are always created from Productive Property (and not Personal Property). Whatever Geld goes to somebody as part of their weekly Paygrade is their Personal Property by the time, they receive it in their Personal Accounts. But why is this? The reason why is because the real Means of Production are Financial and Technological, which require a particular Metaphysics driving the Conception of Currency that govern Finance and Technology:  

“The significance of Geld as Personal Property is not restricted merely to man’s normal day-to-day needs. Not only do monetary riches permit a greater enjoyment of Life by making it possible to acquire the goods and services necessary to live, eat and dress well, by enabling one to travel and to develop the mind and spirit, and by affording the means necessary to employ one’s leisure to the full; Geld also gives its owner [the Will-to-Power] over other people, and over the direction of social life. All goods can be bought with Geld.

Geld [commands] other people’s [Actual Arbeit] which can be freely employed for one’s own social or economic purposes. Geld empowers those who wield it to make use of personal or [impersonal strength]. ‘If I can afford six horses, is their strength not mine! They make me feel like a real man, as if l had twenty-four legs.’ He who has Geld can control the Means of Production – a fact which led Karl Marx to demand that these Means of Production should not be left in private hands, but turned into Productive Property –[vis-à-vis] collective ownership.

The high-sounding sentences about Socialism which Marx linked with his Theory no longer have the meaning Marx gave them. Since his demands have today largely been met and are accepted as justified by nearly all political parties, these phrases are no longer appropriate to the economic problems of our time. Today there is hardly a politician who would not maintain that his thinking is socially-oriented[.]”

“[Every] economy is governed spiritually and intellectually by technical and organizational ideas and institutions. New techniques, new organizations, new combinations, are expressions of the spirit. They originate in the mind of a single individual, never in a multitude of individuals, never collectively. Even if an industrial enterprise is subject to the decisions of a collective consortium, in each consortium new thoughts and ideas always come from individual members. And all depends on whether such individuals prevail over the collective or not, that is, whether understanding and reason triumph over natural indolence. Here, it is not a question of a mere expression of ideas, but of putting these ideas into practice. This is difficult in any kind of group because the habitual interests and ordinary ideas of the majority must dominate.”

“[Even so,] it is not merely economic power which can be bought with monetary riches. Much more significant, and often also more fatal, is the influence of Geld on a man’s spirit and character. Here I leave aside all cases of direct bribery and corruption, and will speak only of everyday occurrences [such as the huge sums of Geld and Kapital that are needed for the manufacturing of Propaganda.] [He] who promulgates his views with the largest amount of Propaganda has the greatest chance of making these views prevail. The most succinct description of this state of affairs and its seriousness was given by Oswald Spengler [in Volume II of ‘The Decline of the West’ and further elaborated in ‘Prussianism and Socialism’]:Today, we live so cowed under the bombardment of this intellectual artillery that hardly anyone can attain to the inward detachment that is required for a clear view of the monstrous drama.’”

Revolution in Financial Affairs: Ennoblement of Humanity

“[The two World Wars] truly [marked] the end of a stage [in ‘The Decline of the West’], just as the Napoleonic Wars [once] divided the 18th and 19th centuries. [Perpetuation] of the revolutionary theories of the old philosophers of the [European Enlightenment], which have many mistakes, have been taken as standard and I cannot be happy with their criticism of this Plan [for Nippon]. This is the failure of this age. Older people thought that daughters would support their mothers but this is not so now. In the 20th century it is not possible to believe the revolutionary theories that failed in the 19th century.”

-Kita Ikki, Fundamental Principles for the Reorganization of Nippon, ca. 1919 

“Certainly, no one expects that the [Ennoblement of Humanity] will be easy or that it will be accomplished overnight. It can be accomplished by a Total Educational Effort, one that demands careful planning, untiring persistence, and complete dedication. [We] may suppose, for the sake of argument, that the religious formation given in the Catholic School System of the Future would be so reoriented as to further the aims of the renewal–and, as should be obvious from earlier chapters, this would indeed require a Revolution.”

-Mary Perkins Ryan, Are Parochial Schools the Answer?, ca. 1964

Practical applications of the Work-Standard are tantamount to the reordering of an entire nation-state. It must be pursued from start to finish, otherwise there will be potential compatibility issues that will cause political disorder, economic turmoil, and social breakdown. The transitory phase from Neoliberalism to Socialism may occurs as either a mad dash or a gradual shift. The exact rate of change is to always be left to the discretion of the Totality and the Student Body. It would be best for the Totality and the Student Body to accustom themselves to how the Work-Standard, followed by learning how best to break away from Liberal Capitalist conceptions of Finance, Technology and Financial Technology.

Long before writing this Conclusion to The Third Place, I knew I needed a better way to organize and collate the vast body of information. The Third Ideologies Diagram was developed by me as a way to navigate and eventually share with others about this metaphysical motherlode that I struck in the middle of the “Venusberg,” the “Noosphere,” the “Collective Unconsciousness,” the “Eternal Recurrence,” and countless other terms chosen to describe its location. This location neither exists in the physical realm nor in the digital realm, but its presence can be sensed, felt, heard, and sketched out from the depths of my own mind.

How would I to describe that experience?

My best analogy for what I have been thinking about while writing The Third Place involves architects drawing the designs for the floorplans of buildings, the engineers building the Proof of Concept with the architectural blueprints. All it would take then is for Nation-Builders and State-Builders to turn what currently exists on paper at the moment into practical applications. Everything revolves around a continuous interplay of Possibility, Actuality and Reality or Reality, Actuality, Possibility in a cyclical direction (if that makes any coherent sense).

Granted, it is possible for the average Reader to become uncertain and unsure as to what my Intents were while writing The Third Place as a follow up to The Work-Standard. The vast amalgamation of differing topics, concepts, ideas, and quotations in The Third Place are far more obscure than those found in The Work-Standard. It was definitely a deliberate choice on my initiative because I assumed that the Reader had acquired by now an intimate understanding of the Metaphysics behind the Work-Standard, its intended designs, terminologies, configurations, applications, and capabilities. Given its own Conception of Currency, the Work-Standard itself is capable of operation without the Socialist Nation succumbing to the negative effects of a “Future Shock.” As the histories of the 19th and 20th centuries can attest, nothing good ever comes from allowing too much change to occur in a noticeably short timeframe.

Everyone that I had consulted in the construction of the “Third Place,” the Shopping Citadel and the DUSC (Deep Underground Shopping Center) were an extremely diverse bunch. I would not be surprised if somebody had intense difficulties internalizing everything described in The Third Place. The vast majority neither shared the same ideology and religion, nationality and ethnicity, culture and tradition, education and occupation, social status and family background.

In fact, some never spoke English or had their works translated into English until fairly recently. Most were poorly understood and even ridiculed by their contemporaries, the handful had their works literally censored and banned by the authorities  to further certain political objectives against the interests of their authors. But what unites all of these historical figures from the 20th century, transcending the temporal and spatial boundaries of their own regimes (the majority of which no longer exist or had undergone radical transformations), is one discernible phenomenon. Revolutionary political-economic ideologies must advocate for breakthroughs that defy the conventional Left-Right Political Spectrum and embrace “Neither Leftist nor Rightist nor Centrist” orientation that transcends the temporal and spatial boundaries of their time period. Cognitive Biases, on the other hand, is a whole matter altogether.   

Even as a student of history, the people whose works I had consulted to write The Third Place were so unconventional that I am still dumbfounded by their obscure influences on the early 21st century. If given the chance to converse with them in the 20th century, what would I learn about them, their personalities, value, attitudes, and outlooks on Life beyond what already exists? Did their formative years play a decisive role in becoming who they were then? And what would be the best location, the best facility, for me to engage in thought-provoking discussions about their ideas and concepts and how they relate to the Work-Standard?   

The Third Place, as stated earlier, expands upon concepts introduced and discussed at some length in The Work-Standard. Where The Third Place differs from The Work-Standard is what it intends to do with the Metaphysics behind the Work-Standard, in addition to the deployment of conceptual tools and devices required to further develop and articulate the Political Organization Problem by relying on the school life of the young people as its most obvious example. What begins in the educational life of the Student Body at the Socialist Student Economy (SSE) must be practical enough to be reapplied in their everyday lives outside of the classrooms, lecture halls and campuses. This applies long after their graduations into adulthood, with the SSE’s Total Educational Effort (TEE) being the entranceway into the State of Total Mobilization itself.

Illustrated across various Third Place Posts is this prevailing topic of how the TEE is closely related to the Total Productive Potential (TPP) from The Work-Standard. An SSE’s TEE converges into the Socialist Nation’s TPP due to the Work-Standard’s LER (Life-Energization Reciprocity) and LERE (Life-Energization Reciprocal Electrification) Processes. Familiarity with the Mode of Production employed by the Socialist Nation, Production for Dasein, is integral to understanding how the Work-Standard creates its distinctive social strata and command structures. In order to demonstrate this as a concurring relationship with the Political Organization Problem, an architectural blueprint in the Metaphysical sense was required for the TEE.

Fortunately, the eponymous Third Place (Shopping Citadel and Deep Underground Shopping Center) emerged as a one-of-a-kind institution, designed to serve as the physical medium between the First Place (Family Household and Workshop/Museum) and the Second Place (Council State and Socialist Student Economy). Its design enables local matters to achieve nationwide reach, in addition to catering to the cultural diversity of countries like these United States and the German Reich. It is at the Third Place itself where young people are able to demonstrate to themselves, the Student Body and the Totality, the Student Government and the Central Government what they had learned in the First and Second Places. Here, every opportunity to reinforce and refine the knowledge and experience gained through practical applications becomes available for all ages. What makes the Shopping Citadel so different from that of its Liberal Capitalist rival, the “Shopping Mall,” is the presence of Socialistic Metaphysics congruent with the Work-Standard.

The Third Place offers a suitable facility to learn and evaluate the countless different technologies that may be coexisting within the same temporal and spatial boundaries as the Shopping Citadel and DUSC. It provides additional opportunities to facilitate Heroic Realism, the Socialization of Young Minds, and all kinds of other nifty methods and devices that only the Student Government is capable of executing in physical, non-digital environments like the DHFL (Dead-Hand Feedback Loop), Household Appliances, and the Situational Awareness required to distinguish between Foreign Socialist Technologies (FSTs) and Liberal Capitalist Technologies (LCTs). Yes, even Technology is a convenient vehicle for engaging in Cultural Imperialism, not to mention the romanticization of the Class Struggle fought between different SSEs from opposing nation-states.

These implications are so ripe for the other possibilities where alternative means of transmitting information will someday be required to bypass State Censorship. There are certain ideas and concepts which cannot be explicitly articulated in great detail on digital modes of communications without the somebody else knowing. A digital arms race is already at hand between the latest developments in cyberweapons and cyberespionage tools and their equivalent countermeasures. Unlike the arms races of the past, there is no real way for nation-states (or in this case, SSEs), to properly simulate their deployments without actually deploying them against their enemies. And once they have been deployed, it is only a matter of time before the enemy finds out its weaknesses and discover its origins.  

Deliberation and determination are required in certain social interactions that cannot be restricted to just verbal and written conversations in the digital realm. Decisive actions, like deciding to meet up somewhere to engage in offline activities, should never be devalued in a world where trivial information proliferates far beyond anyone’s cognitive ability to keep track of every tiny tidbit of digital data. Not everything should exist on the WWW nor should anyone log onto Heliopolis, its Socialistic equivalent from the World State Organization (WSO), assuming that everything will be found online and the National Intranets of its member-states. Sensitive personal information is best kept hidden in the physical realm, hidden from Internet sleuths inside special off-limits government facilities. Even the Student Government and the Central Government are forbidden from accessing this information without the Free Will of whoever owns that personal information, in order to minimize the risks of blackmail and coercion to further specific political motives.

After all, there may be rare contexts where somebody from the Student Body under one Socialism must disguise themselves as being part of another Student Body adhering to an entirely different Socialism in a foreign country. The Intent will not always be about somebody trying to escape persecution or a genuine interest in studying and working abroad; opportunities may exist for espionage purposes, where the Student Government and their Central Government could wield Plausible Deniability. The identification papers forged and the alias itself based on somebody else, living or dead, and even people who never existed to begin with.

The purpose of a “Student Intelligence Corps” has little to do with “ratting out one’s parents,” which is a common Liberal Capitalist propaganda meme; rather, the Intent is to conduct espionage in other SSEs as well as counterespionage within one’s own SSE. That was where the Political-Economic Crossdressing concept came about: a methodology by which to camouflage oneself to find certain people and information that are inaccessible under normal everyday circumstances.

In retrospect, everything described here demonstrates how the Total Educational Effort of the SSE is intimately related to the State of Total Mobilization. The Political Organizational Problem serves as the lynchpin that holds everything together, its physical embodiment being the Third Place itself and its relationships with the First and Second Places. Everything that went into the articulation of the Shopping Citadel and the DUSC is an amalgamation of ideas and concepts pulled from a massive variety of sources. Exposure to different cultures, traditions, faiths, and languages will allow the Student Body to train themselves and to build their futures together. Lifelong social bonds and relationships are capable of being formed and broken at the Third Place. The Work-Standard’s capabilities to wield the capabilities of Financial Warfare and Worldview Warfare, are topics worthy of discussion in other treatises which pertain to Technology, Military Science, Espionage and even more obscure information.

“A real Socialist would not fail to understand that for the sake of achieving victory over the Bourgeoisie, for the sake of power passing to the [Arbeiter], for the sake of starting the World Proletarian Revolution, we cannot and must not hesitate to make the heaviest sacrifices, including the sacrifice of part of our territory, the sacrifice of heavy defeats at the hands of Imperialism. A real Socialist would have proved by deeds his willingness for ‘his’ country to make the greatest sacrifice to give a real push forward to the cause of the Socialist revolution.[Jeffersonian] Imperialist vultures ‘accuse’ us of concluding an ‘agreement’ with [Pan-Germanic Socialism]. What hypocrites, what scoundrels they are to slander the workers’ government while trembling because of the sympathy displayed towards us by the workers of ‘their own’ countries! But their hypocrisy will be exposed.”

-Vladimir Lenin, “Letter to American Workers,” ca. August 20, 1918


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