A few observations which seem to evolve from the money-time-trust-protocol quite naturally: Time Trust, demurrage, the “problem” when two givers meet, and sourcing the origins of giving.
Of course we should not be surprised that someone came up with Time Banks. In fact it was a chap called Dr Edgar Cahn during the 1980’s.
Ecological economics began with the financial handshake that turned out to be called mttp — money-time-trust-protocol, and over the months, awareness reveals some more qualities of its fractal structure. We have already mentioned moneyflow and the powerlaw as money can be decelerated, eg I am looking for about five £100-days per week to be able to make a living. Well, with due consideration, we may also wish to estimate the period of time such a contract may exist, eg for a season. That is, we have a number tagged with three periods of time. Eg, five people contract me for £100-day per week for the duration of a season.
A previous thought has been credits which developed further on ideas I had with Tav when I first engaged the Espian lot back in summer 2007. Back then, I influenced Tav to shift from thinking of personal economic units, that is a currency relative to every individual, to subjective weighting, so that money was distributed through the ratio of values each and every individual allocates. The development in terms of credits was to map it in terms of two dimensions, open-closed and black-red. The safest credit to receive was black-closed, which effectively acts like money: it is money that is guaranteed because the person is in the black and the total allocation of credits is closed so that whatever value one gets is the value one gets.
Tav didn’t see the point in a system that had normal money in it. Now that we have come up with ecological economics, it is a useful way to track how one behaves with one’s credit allocation through life, perhaps promising a lot of open-red credits say, and then phasing into giving out black-closed credits for important things. And more importantly, it allows us to track our collective behaviour, giving us a chance to shift from a money-production culture to a value-creation one — all with the self-similar social contract of mttp. In fact, mttp might be renamed as mutual-time-trust-protocol, and the thing that is formed a Time Trust. This may be the name of the book I am writing about ecological economics.
demurrage, or rusty money
And in case this is too much, too far, one potential point of validation is to recognise 1) the limits of current understanding and 2) demurrage or rusty money is built into mttp.
In relation to the first, I am perpetually making sense of the jumps I have made. It is gratifying to note how credits has become useful after making that leap nearly two years ago (in this dunno book when I started to live in Madeira). I still have no idea about how to square closed credits with third order periods of velocity of money, but I am sure it is doable. This is also an invitation for anyone to contribute to this space. The first financial bods to seriously consider ecosquared and mttp, will be able to bring to light many aspects which will not only make them famous, but will provide us with further understanding and a stable evolution of the eco^2 entity. That is, everyone is welcome.
In relation to the second, it is gratifying to note how rusty money appears in this formulation. We have not had to graft it on, like a scaffolding of categories, but rather it evolves from the same mttp social contract. Namely, when I invite someone for a day, my £100 is fixed and does not change. Even should the entity die that week, they will receive the £100. Because it is fixed, it is useless. It is not reinvested by a bank, and does not pay interest. This may not appear significant at first, but if you consider an invitation for £10m which is for a century, that £100m will not be worth much in a century’s time. That is, it “devalues” — at least in traditional economic terms. That is, it rusts, because of inflation, primarily.
A remarkable observation, which naturally evolves from mttp.
the four directions of mttp
Examining the abstraction of money as a number set to periods of time (duration, rate and period eg £100-day per week over a season), we can re-examine the initial mttp contract. Namely, a decision is made before the period of time which way the money goes. In fact there are three possible contracts when money meets equally as given by the following truth table:
One of the options is your classic money contract: both people want to take, and so they negotiate in the form of a competition. This can take the form of a contest of skill to be determined throughout the period, a random game like throwing a coin, or through some more complex inter-subjective manner which amounts for what we call “business”. Two of the options provide the classic mttp of ecological economics: the person who invites agrees to give the person who is invited the money. Thus, there is confluence in that the giver and the taker align in the vector direction of money.
What has not been accounted for so far in eco^2 thinking is if both people wish to give. This can not be resolved in the manner of a competition, at least not in the same way two takers compete. It is gratifying to note that the money that is derived by two givers could become fluid and pay for those individuals who are taking. That is, it constitutes the second major means by which money flows into the entity; the first was invitation via mttp, the other is attraction. Depending on the decision gate state, this money is either distributed to everyone participating as dmp or it is fed directly into honouring the mttp contracts of individuals coming to the end of their contracts and who are taking as they leave.
sourcing the origins of giving
And further, it is interesting to note that numbers used in sea provide at least two indicators of how we behave:
- the values given to us total up to the total money that comes when there is a surplus payout via dmp
- the total values any one of us gives out, provides us with the style and quality of the way we value (cf credits above) as we grow older
That is, we can sum up the totals of points that are given to tell us something about how valueable we are perceived by others, the object of the vector; and we can also see how the value of a person in their allocation, the origin of the vector.
So, when one meets another person and one invites them to eco^2 and they also decide to give, this act of generosity of giving their money for other people who they may not even know, should be valued. That is, one can look back at the historical giving of a person and see the values they set out with in terms of their pattern of subjective enumeration coupled with the way they dealt with their first eco^2 invitation.
I can not discern it linguistically here and now, but there is a means by which the simple math of subjective enumeration can bring to the fore those individuals who are not only providing greatest value to others, but also those whose eye for value is appreciated. And in terms of social engagement, this may be appreciated as wisdom.
The reaason why I can not discern this clearly is because when I was trying to invent a numerical game for adolescents so that it was the giver who ended up being respected, not those who received, my mind could not do it. I believe it is in the math of the application of number to subjective evaluation. Money can be likened to the number that is given to another person, when I say that a conversation with John was worth 7 out of 10 say. I “gave” him 7. But I have also given 7. What is the maths of the giver?
The social contract instigated by mttp is quite phenomenal. That one can use mttp to replicate employment and investment and direct action, is quite something, and now to recognise the powerlaw and the logic of giving, I am humbled. I look forward to hearing how others explore this as they experience it. I did not misname it when I intuited mttp to be a fractal social contract.
XQ is the exploration of maths in terms of the subjective world. It is the other side of mathematics, the human side. XQ establishes mathematics as a minimal language. XQ reflects mathematics as the model of the mind: mathematics is the territory.
The implications are quite, quite breath-taking.
Could XQ contribute a missing link to the development of an artellect, a conscious computer? Could XQ help validate buddhism in the eyes of western scientists, and establish it as a science of the subjective? Could Applied XQ work as a kind of therapy, where appropriate mathematical operations exercise certain mental processes that lead to the correction of a mental aberration? (Definitive proof, perhaps, that maths is good for you..?)
Let us simplify things. Let us say that buddhism is radical subjectivism and science is radical objectivism, occupying the two extremes of the psycho-social continuum. In between these two extremes, are the rest of us, with our jobs and families and politics and shops and football and coffee and whatever else we dream and do. Where in this maelstrom of happening can there be a third extreme? And this is where I would like to locate it: directly between us. In the case of this book, it is between me the writer and you the reader. In tango, it is between the two dancers. In a family, it is between each member during every engagement. On a football pitch, it is between the players as they play. It is precisely the point between us, embodied by our actual, fully-immersed engagement, this book, a dance, a game. It is the social edge, as soon as we enter the social contract of talk-listen, as soon as we act together.
The “we-pay-for-things” delusion. We are trapped in the delusion, we are imprisoned by our work.
The “let’s-make-some-money” delusion. But of course, the only people who make money are banks, ratified by governments or kings. It is a collective illusion that serves a very useful purpose: without which we’d still be bartering.
The “negative-money” delusion. Before negative numbers, owing had a precise face, who I owed the oranges to; now it is faceless. One of Ghandi’s working principles was to never work in credit; this application of negative numbers to money deserves more attention.