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To obtain, something of equal value must be lost. As a Law of Alchemy, it expresses a scientific rationality—both the openings de fullmetal alchemist brotherhood latino dating of an ordered, knowable universe, and the sorrows of a world where not every- thing is possible. A world openings de fullmetal alchemist brotherhood latino dating openinvs is final, permanent, and insoluble loss. As a moral law, it expresses an ideal of justice—both that none should benefit without having done something fullmegal deserve that benefit, and that no sacrifice should ever fail to receive some brothfrhood of compensation in return. A religious perspective binds these meanings together. In a world created by a just God, the world would work according to fair and knowable laws—both that we would know there is a price to dating phrases in korean paid for our desires and sins, and that there are some things for which we must never strive. Things beyond the reach of humankind.
It cannot be doubted that I alone own my body, for without it I cannot and would not exist at all. Now, when we produce goods of value, we take raw materials and reorganize it so that it is useful for human life. So when I weave cloth or gather berries, I mix myself, through my labor, with those goods given to us all in common.
It is again equivalent exchange: I lose the hours of my life spent in labor, but I gain ownership over the valuable good made through those lost hours.
Through trade, as we mentioned before, it is possible for us to specialize and increase our productivity. If you produce clothes only, and I only pick berries and someone else only makes automail, and so on then we are each able to produce a particu- lar good item of clothing, basket of berries, automail leg in less time than it would take someone else to make just one for them- selves. If it takes you less time to make an item of clothing than it would take me, and if it takes me less time to pick a basket of berries than it would take you, then we actually have more time left in our days if we produce for each other and trade than we would if we made everything ourselves.
And so, by specializing our labor and trading with each other, we can actually, in effect, extend our lives! If we imagine, as Locke suggested, a desert island where there is nothing of value except food, water, and simple clothing, we would see that this would result in a life where a few hours would 1 At least, unless I have a blood seal. What other work is there to do?
Gather more food than you need for the day? With money, this changes. Money has no use, and never spoils. As a result, I can never have too much money, or more money than I can make use of. And so I can work all day if I choose, convert- ing the hours of my life into wealth at an ever more efficient rate as I work longer hours and more days.
With enough money, I can even employ others to work for me, and, just as working long hours on a single task makes more effi- cient production of individual goods, so too does employing many people on a shared production process increase efficiency further. By working on different parts of the production process, they can specialize even further. If labor is necessary to the creation of goods and services of value to human life, then money is nothing but the concrete form of hours of labor already lost.
In the alchemy of economics, money is that most temporary and ever-passing thing—the hours we each have to walk upon the earth—purified and made permanent and undecaying, just like lead turned to pure and incorruptible gold.
But, like the creation of the red stones, there is a moral price to be paid as well. Money, Power, Corruption Of course, another way of saying that I can never have too much money is to say that I can never have enough money, and the knowledge that wealth leads to corruption is as old as economics itself. At the same time, though, he warned that wealth should never be pursued for its own sake. This is a human wealth; the kind of wealth which allows for human flourishing. When do these deadly sins emerge from our simple use of money?
Exactly when it happens in the world of Fullmetal Alchemist: When con- sidering the horrifying abominations created through the attempts 2 All quotes from Aristotle are from his Politics, Book I, Chapters 9 and 10, Benjamin Jowett translation. They believe this not because those others who tried were not brilliant, or unwilling to make sacrifices. They believe this because they are unwilling to give up the idea that their desires truly are beyond their reach.
Because they are unwilling to accept limits placed on their desire. The result is bringing deadly sin into the world, in the form of homunculi. So too does economics bring vice and degradation into the world when it seeks to create or replace human value using mere coin and exchange. This is why these vices are called capital vices: Greed, the desire for money and material wealth, is called the root of all evil, for money is to sin as roots are to a tree: Greed provides food and support for the pursuit of all vice and sin.
And yet, though the root and means of sin are supplied through Greed, it is Pride that begins all movement towards sin. Pride is the self-interested desire to become something greater than one is, and is a sin and vice for it disparages what God has provided, seeking 3 Summa Theologica, I—II, Q. Wittkower always something greater for oneself—to serve oneself rather than serving God, and living by his will, and within the means he pro- vides. To seek money is to seek power for oneself over things and people, and to seek power for oneself is not far from pridefully standing against the will of God.
Karl Marx, the great critic of cap- italism, noted this well: The universality of its property is the omnipotence of its being. And what could be more prideful than the worship, possession, and service rendered to that earthly almighty being: Marx also agrees with Aquinas in the claim that not only is money possessed of a false and earthly sort of almighty power, but it is also the root of vice.
In the very next sentence, we read: For me it is the other person. Human Alchemy As Marx claims, if I am lame, money buys me horse and carriage; if I am ugly, money makes me desirable; if I am stupid, money buys me advisors; and if I am dishonorable, money makes me hon- ored nonetheless. Can it not dissolve and bind all ties? Money transforms my deficiencies into fullnesses, my failings into virtues.
Money brings objects to meet and fuel my desires, and brings other people to serve, honor, value, and praise me even as I become ever less deserving of all of these things. Surely, money used merely as a means to transmute what I have produced into a needful thing—used in the simple transmutation of berries to clothing—does not have this dire effect. According to Aristotle, Marx, and Aquinas as well, this only happens when money comes to moderate relationships, not just between things, but between people as well, and to govern our own self-regard and happiness.
When we allow money to moderate the way that we think of ourselves, we begin to steadily lose touch with our humanity. Like Alphonse, whose bond to the world is through an alchemic seal rather than a human body, our connections with others begin to appear calculated rather than genuine, and we start to lose a sense of purpose and meaning in our lives.
Alchemy and economics, when allowed to determine or define our human relationships, does not just threaten how we think of ourselves and others, but how we treat them as well. Whether, for example, we might come to think of others simply as ingredients for our projects. Wittkower Usury and Human Ingredients At the heart of capitalism is capital. Capital can be defined as money used to make more money, rather than money expended in purchasing objects of use to us.
The consensus throughout most of history is that as soon as we use money to make more money, rather than expending money on human needs, we begin to exchange human value for profits, and to fall into the most loathsome and destructive sorts of sin.
The clearest and simplest form of use of capital to extract profit from others is to charge interest on a loan. This act used to be known as usury. Usury was not infrequently compared to robbery or murder, both in the severity and in the nature of its immorality. Basil, St. Ambrose, St. Jerome, St. Augustine, St. Animal rating: The A stands for Autorejected. Due to the intense patino texts before ddating first date, they will dating in the dark australia raelene to them as if they are closing a deal.
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