David Graeber Quotes

Consumer debt is the lifeblood of our economy. All modern nation states are built on deficit spending. Debt has come to be the central issue of international politics. But nobody seems to know exactly what it is, or how to think about it.

We could no more have a universal world market than we could have a system in which everyone who wasn't a capitalist was somehow able to to become a respectable, regularly paid wage laborer with access to adequate dental care. A world like that has never existed and never could exist. What's more, the moment that even the prospect that this might happen begins to materialize, the whole system starts to come apart.

Egoism and altruism are ideas we have about human nature. Historically, one has tended to arise in response to the other. In the ancient world,for example, it is generally in the times and places that one sees the emergence of money and markets that one also sees the rise of world religions—Buddhism, Christianity, and Islam. If one sets aside a space and says, "Here you shall think only about acquiring material things for yourself," then it is hardly surprising that before long someone else will set aside a countervailing space and declare, in effect: "Yes, but here we must contemplate the fact that the self, and material things, are ultimately unimportant."

The reason that economic textbooks now begin with imaginary villages is because it has been impossible to talk about real ones. Even some economists have been forced to admit that Smith's Land of Barter doesn't really exist. The question is why the myth is perpetuated anyway.

What is a debt, anyway? A debt is just the perversion of a promise. It is a promise corrupted by both math and violence.

To take what might seem an "objective", macro-economic approach to the origins of the world economy would be to treat the behavior of early European explorers, merchants, and conquerors as if they were simply rational responses to opportunities—as if this were just what anyone would have done in the same situation. This is what the use of equations so often does: make it seem perfectly natural to assume that, if the price of silver in China is twice what it is in Seville, and inhabitants of Seville are capable of getting their hands on large quantities of silver and transporting it to China, then clearly they will, even if doing so requires the destruction of entire civilizations. Or if there is a demand for sugar in England, and enslaving millions is the easiest way to acquire labor to produce it, then it is inevitable that some will enslave them.

The right's approach is to release the dogs of the market, throwing all traditional verities into disarray; and then, in this tumult of insecurity, offer themselves up as the last bastion of order and hierarchy, the stalwart defenders of the authority of churches and fathers against the barbarians they have themselves unleashed.

We no longer like to think about bureaucracy, yet it informs every aspect of out existence. It’s as if as a planetary civilization, we have decided to clap out hands over our ears and start humming whenever the topic comes up.

Honor is the same as credit; it's one's ability to keep ones promises, but also, in the case of a wrong, to "get even".

Even a modest Basic Income program could become a stepping-stone toward the most profound transformation of all: to unlatch work from livelihood entirely.

Many people seem to think that anarchists are proponents of violence, chaos, and destruction, that they are against all forms of order and organization, or that they are crazed nihilists who just want to blow everything up. In reality, nothing could be further from the truth. Anarchists are simply people who believe human beings are capable of behaving in a reasonable fashion without having to be forced to.

In fact, communism is the foundation of all human sociability. It is what makes society possible.

Nowadays, nobody talks about bureaucracy. But in the middle of the last century, particularly in the late sixties and early seventies, the word was everywhere.

At their very simplest, anarchist beliefs turn on to two elementary assumptions. The first is that human beings are, under ordinary circumstances, about as reasonable and decent as they are allowed to be, and can organize themselves and their communities without needing to be told how. The second is that power corrupts.

Karl Marx, who knew quite a bit about the human tendency to fall down and worship our own creations, wrote Das Capital in an attempt to demonstrate that, even if we start from the economists' utopian vision, so long as we also allow some people to control productive capital, and, again, leave others with nothing to sell but but their brains and bodies, the results will be in very many ways barely distinguishable from slavery, and the whole system will eventually destroy itself.