David Graeber Quotes

What I have been trying to do in this book is not so much to propose a vision of what, precisely, the next age will be like, but to throw open perspectives, enlarge our sense of possibilities; to begin to ask what it would mean to start thinking on a breadth and with a grandeur appropriate to the times.

If the existence of bullshit jobs seems to defy the logic of capitalism, one possible reason for their proliferation might be that the existing system isn’t capitalism—or at least, isn’t any sort of capitalism that would be recognizable from the works of Adam Smith, Karl Marx, or, for that matter, Ludwig von Mises or Milton Friedman.

If we insist on defining all human interactions as matters of people giving one thing for another, then any ongoing human relations can only take the form of debts.

Most of all, anarchism is just a matter of having the courage to take the simple principles of common decency that we all live by, and to follow them through to their logical conclusions.

A legitimate enterprise had to have some moral basis, and the only morality the company knew was debt.

No anarchist claims to have a perfect blueprint. The last thing we want is to impose prefab models on society anyway. The truth is we probably can’t even imagine half the problems that will come up when we try to create a democratic society; still, we’re confident that, human ingenuity being what it is, such problems can always be solved, so long as it is in the spirit of our basic principles — which are, in the final analysis, simply the principles of fundamental human decency.

In societies based around small communities, where almost everyone is either a friend, a relative, or an enemy of everyone else, the languages spoken tend even to lack words that correspond to "self-interest" or "altruism" but include very subtle vocabularies for describing envy, solidarity, pride, and the like. Their economic dealings with one another likewise tend to be based on much more subtle principles. ... The work of destroying such ways of life is still often done by missionaries—representatives of those very world religions that originally sprang up in reaction to the market long ago. Missionaries, of course, are out to save souls; but they rarely interpret this to mean their role is simply to teach people to accept God and be more altruistic. Almost invariably, they end up trying to convince people to be more selfish and more altruistic at the same time. On the one hand, they set out to teach the "natives" proper work discipline, and try to get them involved with buying and selling products on the market, so as to better their material lot. At the same time, they explain to them that ultimately, material things are unimportant.

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

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.

Exchange implies equality.

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

Every time you reach an agreement by consensus, rather than threats, every time you make a voluntary arrangement with another person, come to an understanding, or reach a compromise by taking due consideration of the other person’s particular situation or needs, you are being an anarchist — even if you don’t realize it.

Marxist schools have authors. Just as Marxism sprang from the mind of Marx, so we have Leninists, Maoists, Trotksyites , Gramscians, Althusserians... (Note how the list starts with heads of state and grades almost seamlessly into French professors.) ... Now consider the different schools of anarchism. There are Anarcho-Syndicalists, AnarchoCommunists, Insurrectionists, Cooperativists, Individualists, Platformists... None are named after some Great Thinker; instead, they are invariably named either after some kind of practice, or most often, organizational principle. (Significantly, those Marxist tendencies which are not named after individuals, like Autonomism or Council Communism, are also the ones closest to anarchism.) Anarchists like to distinguish themselves by what they do, and how they organize themselves to go about doing it.

By the end of World War II, the specter of an imminent working class uprising that had so haunted the ruling classes of Europe and North America for the previous century had largely disappeared. This was because class war was suspended by a tacit settlement. To put it crudely: the white working class of the North Atlantic countries, from the United States to West Germany, were offered a deal. If they agreed to set aside any fantasies of fundamentally changing the nature of the system, then they would be allowed to keep their unions, enjoy a wide variety of social benefits (pensions, vacations, health care …), and, perhaps most important, through generously funded and ever-expanding public educational institutions, know that their children had a reasonable chance of leaving the working class entirely. One key element in all this was a tacit guarantee that increases in workers' productivity would be met by increases in wages: a guarantee that held good until the late 1970s. Largely as a result, the period saw both rapidly rising productivity and rapidly rising incomes, laying the basis for the consumer economy of today.

All societies based on slavery tend to be marked by this agonizing double consciousness: the awareness that the highest things one has to strive for are also, ultimately, wrong; but at the same time, the feeling that this is simply the nature of reality.