Yesterday, September 26th of 2015, I attended the Reinvent Money event in Rotterdam, the Netherlands, that was organized by Paul Buitink. The goal of the event was to bring people together for a grand discussion on the future of our monetary system. This discussion on monetary reforms is totally necessary if one considers the current problems with the euro and Greece, banking scandals, the rise of bitcoin and the blockchain technology, and peer-to-peer lending.
The speakers list consisted of many prominent thinkers and activists who could share with a crowd that was mostly in favor of crypto-currencies their thoughts about the current monetary system and whether money should be reinvented.
Willem Middelkoop was the first speaker and talked about the Big Reset of the monetary system that is currently orchestrated by high level officials. Jakob de Haan, head of the research department at the Dutch Central Bank, was the second speaker and stated that he does not believe in an upcoming Big Reset. While defending central banks, he argued that central banks are necessary in order to stabilize the currency and he sees five aspects that central banks should fulfill:
- central bank independence;
- central bank transparency;
- using monetary policy instruments to stabilize the economy;
- banking supervision of not only independent commercial banks, but of the whole economy. In his opinion, the central bank should supervise the entire economic system instead of primarily addressing individual institutions;
- macro-prudential policies to avoid crises.
Other speakers included Max Keiser, Stacy Herbert, Vit Jedlicka (president of Liberland), Stephan Antonopoulos, Simon Dixon, Joris Luyendijk, Prof. Antal Lekety and some others. Some wanted to go back to a gold-based monetary system, others truly wanted to reinvent money through crypto-currencies, and a few wanted the system to stay as it is structurally. As a voluntaryist, I was quite disappointed that the pro-crypto-currency speakers saw it as a means to democratize society. I don’t fully understand what they mean with the word ‘democratize’ and how crypto-currencies could do that, but I’ve noticed that those speakers saw it as a means to make our political system more democratic. Maybe, they mean ‘anti-authoritarian’ as crypto-currencies would indeed limit the monetary powers of the government and the central bank. However, I’ve always understood it as a de-political money system that is disruptive enough to do away with the myth that government is needed at all to stabilize our currency, and hence that it would bring us closer toward a voluntaryist society – not toward a more democratic system. A democratic system, in my opinion, means a system in which the majority rules. Crypto-currencies give every individual the full ownership of their money. Thus taking personal financial affairs entirely outside the scope of government meddling, also if that government is democratically chosen.
I was introduced to Nietzsche during some of the darkest days of my life. It happened at a time when I was suffering from severe existential depression. I recall so well what happened then. Reading the first few pages of the Genealogy of Morals felt like a prosaic invitation into a secret cult whose initiation rituals demand of me to put a gun against my head – against the values and norms I was taught since my beginning. As much as his ideas, did his prose take me over and under. I felt like a dinghy floating on the open seas. Not knowing where I was heading, I keeled over, I turned and twisted. Nietzsche’s words on the origin of our moral prejudices resounded throughout my personal world. I faced the calmest calms and the heaviest of sea storms. In the end there was nothing inside of me that was left untouched. I felt empty and ready for a new beginning. Ready for a spiritual transformation as I started to realize that the cure for my suffering was always borne deeply inside of me.
What does not kill me… makes me stronger.
I notice that some Cambodian people romantically adore their Khmer culture. Some people’s adoration stretches to the extent that they cannot accept any critiques about their culture as if critiquing the culture equals criticizing the person. Their adoration takes levels that are frightening me – examples are sentiments of supreme nationalism, the gullible belief in distorted histories that have pushed Cambodians into a victimized position that they gladly exploit in political and personal relations, and their willingness to fight and die for the country. To them, the excessive love of one’s culture or nation is noble, but to me it is ridiculous. It doesn’t require heart to love something, it requires more heart to critique the thing you love.
Several aspects of the Khmer culture that I find absolutely deplorable:
- the hierarchical structure of its social life. Cambodian children are raised to respect and to be obedient toward their elders and toward Buddhist monks. Instilled with strict social rules, the Cambodians are unable to properly reflect on social values and social norms. Children are not encouraged to think for themselves, and to oppose their elders as the elders are always considered right. It should be no surprise that they grow up lacking self-reflective skills;
- the people´s highly status oriented attitude and their low demeanor toward those who are more wealthy. Cambodian people are extremely status oriented and excessively adore those who enjoy a higher status. It is considered impolite to make eye contact with someone of higher status. In return, empowered by a feeling of superiority despite their plain stupidity, those of higher status look down on the lower classes;
- their idleness and slowness, which seems to be common among most native South-East-Asians and which may be attributed to their tropical climate. Cambodian people are lazy and like to spend their time gazing around mind-numbingly;
- its false and pretentious intelligentsia. The Cambodian intelligentsia are like dogs: they bark so much, but they know absolutely nothing! Equipped with beautiful words and eloquent expressions, their words are often empty of substance. They are good at doubtlessly regurgitating any knowledge or wisdom that they have read, but are incapable of critical thinking and of constructing their own ideas;
- and worst of all its culture of self-pity. Cambodians like to pity their own existence and it is in this self-pity that their suffering is multiplied and their extreme egoism is revealed. This most self-destructive emotion which drowns them in a sea of depression is often used as a weapon to manipulate others, and is sometimes expressed through hysterical lamentations. See here and here for some examples of their miserable cries.
Although I know that my harsh critique of Cambodian culture does not please some Cambodians, they should know that in criticism their is often a desire to improve the situation. It requires effort and energy to care enough about something to speak freely about it. I would urge all Cambodians who would like to improve their nation to gather the strength to stand above their culture so that they can look down on it, reflect on it, and critique it – even better, make fun of it.
Hence, Cambodian, go and indulge yourself in some self-mockery!