The end of history, the single-polar planet are concepts that dominated reasoning about politics immediately after the collapse of the USSR and the breakdown of the east bloc. They referred primarily to the geopolitical arrangement of forces in which the time of American hegemony and liberal democracy as a political and economical strategy came.
The challenge of this imagination was cast by China on the political and economical level and Russia on the military field. Then another countries joined them and in a geopolitical sense and in the language of the political scientists describing it the planet became multipolar. On the another hand, in a purely economical area, especially in the West, we are inactive in a reality which is considered silently to be neutral. The expanding avalanche debt of states, waged behind the media curtain of the hustle and bustle of the war for the right to make money from nothing, the unprecedented wealth of private entities managed by anonymous rulers, the world's roller of techno-tolitarism and surveillance, remains the subject of demographic collapse, which in public debate but besides in humanist reflection occupy much little space than situations on the fronts of substitute wars or created by elite controlled crises. It's like the economy has nothing to do with demography, psychology, or customs.
The "real" left and right mark the sexualisation of the fresh left, but they themselves have not created any coherent and profound consequence to contemporary challenges. All they gotta offer is nostalgia either to the old good times of the USSR and the Polish People's Republic or to the "real free market" of the 19th century English leseferism. As a result, the right besides suffered any kind of sexualisation and rebours, eagerly entering the buoys in the moral field and ignoring the economical side of the crisis. The inspired book by E. Michael Jones, “A Clear Money. past of Capitalism as a Conflict between Work and UsuryHe tries to avoid specified a division by returning to economics treatment as a branch of ethics. It shows the key moments of Western past leading to the establishment of the current economical system, resembling the fundamental fact that economics should be subject to ethics.
This message immediately implies association with thinkers like Max Weber, Karl Marks, or wrongly little known Werner Somemart, With which E. M. Jones enters a very inspiring into critical reasoning dialogue. Interestingly, George Soros besides raised the problem. However, in this context, we are much little afraid about the Catholic view of the economy, the essential elements of which not only have late become astonishingly blurred, but besides forgotten. erstwhile reading E. M. Jones' book, 1 feels a large regret that erstwhile the alleged real socialism and systemic robbery of Poles from what they have worked out together for respective decades, so seldom was a serious appeal to the papal encyclicals. Rerum novarum, Quadragesimo anno is Centesimus annus. More importantly, it was besides forgotten about the earlier and much more fundamental criticism of capitalism to which the American author returns in his book. This is primarily about the German thought contained in works of specified authors as Bishop of Mainz Wilhelm Emmanuel von Ketteler (photo), which was an inspiration for Leon XIII, about the works of the Jesuit Heinrich Pesch having an intellectual part in the formation of encyclicals Quadragesimo anno, about the achievements of the magazine "Civilda Cattolica", in which Georg Ratzinger published about the Catholic attitude towards economics – the uncle grandpa of the later pope, or more contemporary about the work and politics of the creator of the postwar Italian economical miracle Amintore Fanfani. Their names are not known, and works are inactive frequently not translated into Polish and consequently absent in the national view of the economy. It is simply a sad and amazing paradox that in the nominally Catholic country many politicians and parties from the right-wing or even referring to Catholicism, alternatively of an economy based on Catholic perspective, promoted and promoted economical ideologies referring not only to judaic civilization, but derived from the anti-Catholic, highly materialistic and de facto neo-Paganian thought.
Young right-wingers know their names Adam Smith, August von Hayek, Ludwig von Mises, Milton Friedman, but they have not heard of the giants of Catholic thought, and if they knew the contents of what they wrote, with large probability they would reject them with contempt as evil, due to the fact that leftist or socialist horror. crucial and harmful for Poles are the alleged free marketers, who, based on general ignorance and their own intellectual dishonesty, arbitrarily acquired a monopoly on alleged right-wing and brought into the scope of this concept something which is the economical equivalent of everything that is most "progressive" in the field of morals. In another words, the Poles were told that good can arise from moral evil, and that being in the presence of competition and workers a wolf, but caring for a household an exemplary father may appear to be a model of the virtues of a "conservative liberal". This founding mistake made them actually useful to the party's idiot nomenclature, which much better understood the operation of real capitalism. Nothing better reflects this fact than the message by the later president of the 3rd Republic at the circular table, who, in consequence to the intention to set up savings banks of the Credit Union with outrage, stated: “There was a deal that the banks took us.”
The "laden money" is simply a fascinating, vast erudition, reminiscent of a multitude of forgotten facts the past of the formation of capitalism, but unlike purely historical terms, it shows the close link between economical change and religion, customs, doctrine and human nature, in which 8 evil spirits are constantly fighting with applicable reason and divine commandments.
- M. Jones begins his communicative from the 14th century and questions the demonized image of the mediate Ages for sure. And this was a period where at least 3 basic features should be appreciated. These are the condemnation of usury, the departure from slavery and respect for physical labor. It is worth recalling that the last discrimination of Latin civilization was emphasized Felix Koneczny. It was then that Catholic doctrine and writings were created that standardized phenomena specified as fair pay, property, fair deals, freedom, relations between individuals and the state. This did not hinder material progress, trade and banking. It was then that Italian bankers and traders invented the rule of double registration, began to usage credit and another mechanisms to reduce the troublesome transport of gold on which the money was based.
The end of this era laid down the alleged Renaissance coded in the general consciousness as a affirmative awakening after the "age of darkness and backwardness", and being mostly back to paganism in the field of morals, but also, due to the fact that evil spirits act in closely described sequences, to the regulation of greed in the economy. The corruption of customs already in 15th century Italy went hand in hand with the indulgence of usury, and debt sharks as they now financed and entered into a political – economical alliance with the then equivalents of LGBT ideologies. Both those working on the moral renewal of clergymen and Catholic banks offering low - percent loans were fiercely fought. The usury Jews offered the goys and poorness loans to 47% and the “pious banks” to 5%. What forced the mediocre to borrow was a departure from the rule of a just wage, which in Catholic discipline always meant a wage allowing a self-employed man to support himself and his wife and children, and the work itself was not treated simply as a commodity. The weakening influence of the Church and the demoralization of the hierarchs, however, resulted in Christian rich people besides like to live with usury alternatively than take care of production and pay decent salaries. At this point, there is an crucial motive besides highlighted by E. M. Jones: it is besides low, unfair wages for work go hand in hand with the interests of debt sharks. Workers who receive fair wages for their work do not have to, as president Komorowski advised, "take credit and change jobs" or go for bread to another countries.
Such a position is justified economically and politically: the wage should not be treated as a cost, but as an component of the economical cycle, which, on a national scale, is maintained in a kind of closed cycle, fostering social cohesion and raising the overall standard of living. He understood and realized it with good effect, for example. Henry Ford. E. M. Jones recalls the forgotten and apparent fact that the basis of prosperity is work and morality, not capital. To realize this, it is adequate to imagine 2 communities in virgin territory: in 1 there is simply quite a few alleged capital and even gold, but nobody works and there are no moral principles, in the another there is the regulation of ora et labora, and then to think about what will happen to both of them soon. Belief in the power and request of capital and it is inactive abroad to make native industries, trade and another branches of the economy, is another story not justified in historical practice, but perfectly paralyzing attempts at economical independency and consequently political independence. This is confirmed by the modern economist Richard Werner analysing the economical successes of Japan and China.
In an interview with Tucker Carlson. R. Werner tells how Deng Xiaoping Looking for a recipe for economical success, he heard from the nipponese what the government typical at the circular table in 1989 understood: "create your own banks, preferably many and local". Significantly, the CIA attempted to prevent his work from spreading in the United States. Polish translation of R. Werner’s book “A Lost Century. 3 banking theories and conclusive proof.” by Krzysztof Lewandowski is available online. Throughout the mediate Ages, the Church has taught that wealth through usury is simply a sinful and denying act of nature, and prosperity and happiness are given by labour and advanced morale. This does not mean a ban on lending, but in specified a case the lender must not only do so as a fair percentage, but above all share the financial hazard with the borrower. There is besides a fundamental difference between a debt shark and an entrepreneur. Today's rule in head and economical practice that "money gives birth to money" is like Laban's biblical sheep, which E. M. Jones mentions erstwhile examining the message of "Venetian's Purchase" is immoral, contrary to nature, and in practice leads to monstrous differences in wealth and deep social divisions. Another landmark after the Italian Renaissance for the past of capitalism was the Reformation, and especially its English version.
Unlike M. Weber's known thesis, E. M. Jones maintains that it was not Protestant ethics that created capitalism, but that the order was the opposite. It was the English Wigs who, after robbing church and spiritual property, created religion with a fetish of individual enrichment as proof of God's election, with time reinforced by detached morals modeling on physics supposedly objective, due to the fact that the mathematical laws of economics, which constituted a spiritual and ideological seal guaranteeing on a conscious level that what was plundered would not be subject to rewind. Another component of this conscious business are the alleged regulation of law understood as an effect of the will of a well controlled and manipulated majority. The American reminds that the monasteries of the erstwhile era served as today's welfare states in the fields of education, art, aid to the poor, sick and old, carried economical improvement and technological advancement without abroad capital. An effort to return to specified a model was the Jesuit reductions in South America, whose competition in both the approach to Indians and the creation of an alternate model of life was so dangerous that political pressures led to the cassation of the full order. The "Holy Property Rights" and ruthless observance of contracts became a applicable consequence of the fact that the first million in the past of modern capitalism were indeed stolen. In Poland, after 1989, we witnessed twin-like processes in which the members of the nomenclature, which had had had adequate of the ideological limitations to date, played the function of the Landlords who were working common ground in 16th century England. The ideology of leseferism, anti-state and antisocial phobia spread by popular publicists seeking easy applause on the wave of reacting absurdities of the erstwhile era, provided them with a essential ideological alibi.
England utilized a akin pattern in global policy. Her ships robbed Spanish ships, guaranteed the application of the then equivalent of economical sanctions, but the same England with missionary enthusiasm exported the ideology of free trade, which is expected to service everyone equally, and "the chief 4th of the reformation became a base of Messianic capitalism". This was the case, according to which “when a capitalist state is hopelessly indebted, the only way to get out of debt is to steal.” In the European Union this is served by the ideology of climateism, in the name of which Poles are forced to exchange the energy strategy and home heating, which Mateusz Morawiecki correctly described utilizing a metaphor of digging and covering ditches. The Royal Navy besides forced the execution of debt agreements international, and in the country the fresh government collected taxes to pay interest to Rotschilds and Bank of England. This was how the real capitalism model of E. M. Jones was created: a strategy of organized debt guarantees by the state. The inequality and brutality of the fresh government in the UK itself were like in Poland after 1989 mitigated by emigration, which was forced, for example, by millions of Irish people, first in years of infertility condemning them to hunger in the name of dogma, that you should not interfere in economical life.
The English ideology of free trade encountered political opposition in the 19th century. In Germany, thanks to work Johann Gottlieb Fichty "A closed commercial state", then through Alexander Hamilton in the United States. Then came the F. The list "National strategy of Political Economics" shows that free trade serves industrialised countries and nations, and harms those who have ambitions to join. I analyzed it in MP 15-16, 12-1904-2026. The culmination of this process was the revival of Catholic economical reflection. E. M. Jones besides points to profoundly rooted traditions of communityity, the practice of association in guilds and another forms of professional community that helped formulate a affirmative consequence to the ideology of lesiferism. A direct stimulus was the industrial revolution with its accompanying: the movement of the population from the village to the cities and the process of disintegration of social ties, disastrous surviving conditions and the demoralization of large industrial workers.
The culmination of efforts to make a applicable consequence to the civilizational crisis in Germany was the work of the mentioned Bishop of Mainz W. E. von Ketterer, who at work “Christianity and the Worker’s Issue” He wrote: “Now there is no further illusion, the full material existence of the working condition, or overwhelming majority of the population of the modern state, as well as the existence of the working families, the regular problem of obtaining bread for men, women, and children, is simply a function of the marketplace and the price of goods. I know nothing more regrettable than that. What feelings must this situation origin in mediocre people, whose full existence, all their needs and all that they have in love, depends on the randomness of the prices in force on the market. This marketplace of liberal slaves of Europe arose and functions according to the patterns set by humanitarianism, enlightened anti-Christian liberalism and masonry." It was a call to return to common sense, to respect the request for stableness and economical security. In the utmost competition, he besides saw the way to the triumph of ugly and tacky, which linked him to the precursors of actual ecology. Bishop von Ketteler besides drew from the vault of Catholic thought a wise approach to the fetish of freedom, writing: “The abuse of freedom takes the form of disobedience and anger directed against righteous laws and legitimate authority. Christendom considers it a sin. Freedom can besides be abused in specified an utmost way that it leads to a general collapse, and then necessarily the other becomes necessary."
These words rooted in Aristotle's teachings were confirmed in the course of the top modern revolutions, where tyranny and panic followed after the period of anarchy. In the past of specified capitalism, the reaction to the horror of the 19th century economy was socialism, which, in E. M. Jones' view, is simply a natural reaction and a kid of liberalism, and "the revolutionary ideology is simply a spiritual consolation to the earthly defeat." The Catholic consequence to 19th century capitalism saved Germany from a revolution that would destruct Russia and lead to genocide of layers of alleged class enemies. alternatively of the hateful revolution, the church, following the principles of ethics and applicable reason, led to a real improvement in the destiny of millions of people through dialog with both the hostile power of Bismarck and with German socialists, who, to the outrage of fanatics like Lenin, preferred to act in virtue of moderation and prudence. The symbol of these changes is social safety introduced by Otto von Bismarck, rightly referred to as applicable Christianity. This resulted in genuine civilizational advancement and a sense of national solidarity, which made Germany a power in all area in the early 20th century. The German Community consequence to English individual liberalism revived in subsequent epochs and always led to economical prosperity. besides in the modern German constitution, private property in connection with duties.
E. M. Jones' separate work thread is simply a money communicative ranging from gold currency to contemporary fiduciary money. In the second case, the importance of the virtues of its issuers, specified as prudentness and prudence, which must defend the economy and savings against inflation, is even greater. On the another hand, the request to submit consumption to the principles of moral governance is peculiarly important, which undermines the free marketplace story of the alleged benefit of consumer governments. Dogmatic free marketers can claim that the same people are stupid in political elections but smart in consumer. An crucial component of E. M. Jones' work is the analysis of the impact on the economy of judaic civilization, which, along with the usury, disappeared from modern church teaching. In part, this was due to the fact that any critics began to misjudge the issue in racial terms alternatively than as in erstwhile economical and spiritual centuries. This paradoxically brought this kind of anti-Semites closer to the brewers of leseferism due to the fact that “capitalism is what Darwinism is to the economy for biology. It is not a reflection of economical thought, but of its ideological deformation."
The position of Catholic thought cited in E.M. Jones's book dating back to a much earlier time than modern and language without politically correct understatements could be an crucial and missing component of public debate that allows us to go beyond outdated labels, artificial divisions, better describe modern times and give a more natural consequence to the dangers it carries.
Olaf Swolkień
Think Poland, No. 29-30 (19-26.07.2026)
