I feel sure that with a little more experience we shall use the new-found bounty of nature quite differently from the way in which the rich use it to-day, and will map out for ourselves a plan of life quite otherwise than theirs.
For many ages to come the old Adam will be so strong in us that everybody will need to do some work if he is to be contented. We shall do more things for ourselves than is usual with the rich to-day, only too glad to have small duties and tasks and routines. But beyond this, we shall endeavour to spread the bread thin on the butter – to make what work there is still to be done to be as widely shared as possible. Three-hour shifts or a fifteen-hour week may put off the problem for a great while. For three hours a day is quite enough to satisfy the old Adam in most of us!
There are changes in other spheres too which we must expect to come. When the accumulation of wealth is no longer of high social importance, there will be great changes in the code of morals. We shall be able to rid ourselves of many of the pseudo-moral principles which have hag-ridden us for two hundred years, by which we have exalted some of the most distasteful of human qualities into the position of the highest virtues. We shall be able to afford to dare to assess the money-motive at its true value. The love of money as a possession – as distinguished from the love of money as a means to the enjoyments and realities of life – will be recognised for what it is, a somewhat disgusting morbidity, one of those semi-criminal, semi-pathological propensities which one hands over with a shudder to the specialists in mental disease. All kinds of social customs and economic practices, affecting the distribution of wealth and of economic rewards and penalties, which we now maintain at all costs, however distasteful and unjust they may be in themselves, because they are tremendously useful in promoting the accumulation of capital, we shall then be free, at last, to discard.
“Within a few centuries, the new capitalist spirit challenged the basic Christian ethic: the boundless ego of Sir Gales Overreach and his fellows in the marketplace had no room for charity or love in any of their ancient senses. The capitalist scheme of values in fact transformed five of the seven deadly sins of Christianity – pride, envy, greed, avarice, and lust – into positive social virtues, treating them as necessary incentives to all economic enterprise; while the cardinal virtues, beginning with love and humility, were rejected as ‘bad for business,’ except in the degree that they made the working class more docile and more amenable to cold-blooded exploitation.
In sum, where capitalism prospered, it established three main canons for successful economic enterprise: the calculation of quantity, the observation and regimentation of time (‘Time is Money’), and the concentration on abstract pecuniary rewards. Its ultimate values – Power, Profit, Prestige – derive from these sources and all of them can be traced back, under the flimsiest of disguises, to the Pyramid Age. The first produced the universal accountancy of profit and loss; the second ensured productive efficiency in men as well as machines; the third introduced a driving motive into daily life, equivalent on its own base level to the monk’s search for an eternal reward in Heaven. The pursuit of money became a passion and an obsession: the end to which all other ends were means.” 1
Of course there will still be many people with intense, unsatisfied purposiveness who will blindly pursue wealth – unless they can find some plausible substitute. But the rest of us will no longer be under any obligation to applaud and encourage them. For we shall inquire more curiously than is safe today into the true character of this “purposiveness” with which in varying degrees Nature has endowed almost all of us. For purposiveness means that we are more concerned with the remote future results of our actions than with their own quality or their immediate effects on our own environment.
“No one can serve two masters; for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and mammon [money, possessions, fame, status, or whatever is valued more than the Lord].
Therefore I tell you, stop being worried or anxious (perpetually uneasy, distracted) about your life, as to what you will eat or what you will drink; nor about your body, as to what you will wear. Is life not more than food, and the body more than clothing? Look at the birds of the air; they neither sow [seed] nor reap [the harvest] nor gather [the crops] into barns, and yet your heavenly Father keeps feeding them. Are you not worth much more than they? And who of you by worrying can add one hour to [the length of] his life? And why are you worried about clothes? See how the lilies and wildflowers of the field grow; they do not labor nor do they spin [wool to make clothing], yet I say to you that not even Solomon in all his glory and splendor dressed himself like one of these. But if God so clothes the grass of the field, which is alive and green today and tomorrow is [cut and] thrown [as fuel] into the furnace, will He not much more clothe you? You of little faith! Therefore do not worry or be anxious (perpetually uneasy, distracted), saying, ‘What are we going to eat?’ or ‘What are we going to drink?’ or ‘What are we going to wear?’ For the [pagan] Gentiles eagerly seek all these things; [but do not worry,] for your heavenly Father knows that you need them. But first and most importantly seek (aim at, strive after) His kingdom and His righteousness [His way of doing and being right—the attitude and character of God], and all these things will be given to you also.” 2
The “purposive” man is always trying to secure a spurious and delusive immortality for his acts by pushing his interest in them forward into time. He does not love his cat, but his cat’s kittens; nor, in truth, the kittens, but only the kittens’ kittens, and so on forward forever to the end of cat-dom. For him jam is not jam unless it is a case of jam to-morrow and never jam to-day. Thus by pushing his jam always forward into the future, he strives to secure for his act of boiling it an immortality.
Let me remind you of the Professor in Sylvie and Bruno:
“Only the tailor, sir, with your little bill,” said a meek voce outside the door.
“Ah, well, I can soon settle his business,” the Professor said to the children, “if you’ll just wait a minute. How much is it, this year, my man?” The tailor had come in while he was speaking.
“Well, it’s been a-doubling so many years, you see,” the tailor replied, a little grufy, “and I think I’d like the money now. It’s two thousand pound, it is!”
“Oh, that’s nothing!” the Professor carelessly remarked, feeling in his pocket, as if he always carried at least that amount about with him. “But wouldn’t you like to wait just another year and make it four thousand? Just think how rich you’d be! Why, you might be a king, if you liked!”
“I don’t know as I’d care about being a king,” the man said thoughtfully. “But it dew sound a powerful sight o’ money! Well, I think I’ll wait–”
“Of course you will!” said the Professor. “There’s good sense in you, I see. Good-day to you, my man!”
“Will you ever have to pay him that four thousand pounds?” Sylvie asked as the door closed on the departing creditor.
Perhaps it is not an accident that the race which did most to bring the promise of immortality into the heart and essence of our religions has also done most for the principle of compound interest and particularly loves this most purposive of human institutions.
I see us free, therefore, to return to some of the most sure and certain principles of religion and traditional virtue – that avarice is a vice, that the exaction of usury is a misdemeanour, and the love of money is detestable, that those walk most truly in the paths of virtue and sane wisdom who take least thought for the morrow. We shall once more value ends above means and prefer the good to the useful. We shall honour those who can teach us how to pluck the hour and the day virtuously and well, the delightful people who are capable of taking direct enjoyment in things, the lilies of the field who toil not, neither do they spin.
But beware! The time for all this is not yet. For at least another hundred years we must pretend to ourselves and to every one that fair is foul and foul is fair; for foul is useful and fair is not. Avarice and usury and precaution must be our gods for a little longer still. For only they can lead us out of the tunnel of economic necessity into daylight.
– John Maynard Keynes, Economic Possibilities for our Grandchildren, Essays In Persuasion, The Future, 1930
POSTSCRIPT: Goya’s painting Saturn Devouring His Son depicts the myth of the Greek titan Cronus (“Time”), in Goya’s title Romanized to Saturn; the god of generation/birth/life and dissolution/death (note the Union of Opposites) wealth, abundance, agriculture, periodic renewal and “liberation”.
Have you spotted the ancient alchemical “transformation” allegory for debt-at-compounding-“interest” magick ‘money’ yet?
* One wonders whether the “free speech” of the Saturnalia was similar to that of the role-reversing cult festivals of the Sumerian goddess Inanna (eg, an emphasis on the scatological), where all social taboos were deliberately broken in a debauched (de-value-d), “carnivalesque” celebration of the goddess.
† “Rabbi Nathan met the prophet Elijah. He asked him, ‘What was the Holy One, Blessed be He, doing in that hour?’
“Said Elijah, ‘He was laughing and saying, “My children have defeated me, my children have defeated me.”’”
– Babylonian Talmud, Bava Mezia 59b
 Lewis Mumford, Myth of the Machine (1967)
 Jesus of Nazareth, Gospel of Matthew 6:24-33 (Amplified Bible)