Money - Revision history

Odyssee at 07:06, 17 August 2021

2021-08-17T07:06:59Z

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 [[File:5 dollar banknote showing a plantation scene with enslaved people in South Carolina. Issued by the Planters Bank, Winnsboro, 1853. On display at the British Museum in London.jpg|thumb|300px|5 dollar banknote showing a plantation scene with enslaved cotton pickers with an overseer, in South Carolina. Issued by the Planters Bank, Winnsboro, South Carolina, USA, 1853.]]
-'''Money''', as the generally accepted means of exchange and payment in a society, is essentially a function and can therefore take various external forms, such as metal coins and paper money, gold and electronic book money. In order to fully understand money, one must be able to imagine it in a mobile way as living concepts {{GZ||340|202}}. In the course of time, money assumes various functional states, which Rudolf Steiner called [[purchase-money]], [[loaned money]] and [[gift-money]] {{GZ||340|176}}.
+'''Money''', as the generally accepted means of exchange and payment in a society, is essentially a function and can therefore take various external forms, such as metal coins and paper money, gold and electronic book money. In order to fully understand money, one must be able to imagine it in a mobile way as living concepts {{GZ||340|202}}. In the course of time, money assumes various functional states, which Rudolf Steiner called [[purchase-money]], [[loan-money]] and [[gift-money]] {{GZ||340|176}}.
 == Money is spirit realised ==
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 {{GZ|Ahriman is the lord of the material laws, those laws which indeed can only be spiritualised after the whole earth evolution will have run its course, those laws which remain active, which remain effective. Ahriman is the rightful master of the material laws. If he did not abuse this dominion, if he did not extend it to something else, he would be the only necessary being of his kind within the evolution of the earth. But what is written in the cosmic Lord's Prayer is still true: "The guilt of self, owed by others, is experienced in daily bread, in which the will of heaven does not prevail. It is true that man in his earthly life is bound to material laws, and that he cannot attain the immediate spiritualisation of that which comes from material laws by a merely inner, spiritual process, but that something external is necessary for this. Everything that is connected with rich and poor is connected with this question. Everything that binds us into a social order, so that we are under the yoke of laws which we can only spiritualise in the overall course of the earth's development, belongs here. And in connection with this - as I said, I have to say something trivial, but the trivial is not meant in this way - is the fact that the social order is gradually being dominated by everything that can be called money, the dominion of money, which makes it impossible to live directly in spiritually-influenced laws. Everyone understands what is meant by such a thing. But because of the impossibility of turning "stones into bread", the impossibility of having the spiritual in matter directly, independently of the material, because of the existence of this impossibility and its mirror image, the dominion of money, Ahriman has dominion. For Ahriman also lives socially in money.|148|149}}
 == Literature ==

Odyssee at 06:53, 17 August 2021

2021-08-17T06:53:56Z

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	We have to look at the matter from an economic point of view. From a religious and ethical point of view, money may be a bad thing, but from an economic point of view, money is the spirit that is active within the economic organism. It is no different. So money must be created in the national economic process, so that the spirit may find its progress at all from the starting point where it turns only to nature. It would remain in primitive states if it applied itself only to nature. In order to pour the attainment of the spiritual into the economic process, it must be realised as money. Money is spirit realised. But the concrete comes in again immediately. First of all, money is an abstract of which one can say: It is the same whether I buy a part of a suit for five francs or have my hair cut - it need not be a single haircut - I mean, it is indifferent to money. But when money comes back to the person of man and thus to the spirit of man, at that moment money becomes that which is now in turn active in the national economy in its concrete particular fact. That is to say: the spirit is economically active within the money.\|340\|58ff}}		We have to look at the matter from an economic point of view. From a religious and ethical point of view, money may be a bad thing, but from an economic point of view, money is the spirit that is active within the economic organism. It is no different. So money must be created in the national economic process, so that the spirit may find its progress at all from the starting point where it turns only to nature. It would remain in primitive states if it applied itself only to nature. In order to pour the attainment of the spiritual into the economic process, it must be realised as money. Money is spirit realised. But the concrete comes in again immediately. First of all, money is an abstract of which one can say: It is the same whether I buy a part of a suit for five francs or have my hair cut - it need not be a single haircut - I mean, it is indifferent to money. But when money comes back to the person of man and thus to the spirit of man, at that moment money becomes that which is now in turn active in the national economy in its concrete particular fact. That is to say: the spirit is economically active within the money.\|340\|58ff}}

			== Money and Ahriman ==

			{{GZ\|Ahriman is the lord of the material laws, those laws which indeed can only be spiritualised after the whole earth evolution will have run its course, those laws which remain active, which remain effective. Ahriman is the rightful master of the material laws. If he did not abuse this dominion, if he did not extend it to something else, he would be the only necessary being of his kind within the evolution of the earth. But what is written in the cosmic Lord's Prayer is still true: "The guilt of self, owed by others, is experienced in daily bread, in which the will of heaven does not prevail. It is true that man in his earthly life is bound to material laws, and that he cannot attain the immediate spiritualisation of that which comes from material laws by a merely inner, spiritual process, but that something external is necessary for this. Everything that is connected with rich and poor is connected with this question. Everything that binds us into a social order, so that we are under the yoke of laws which we can only spiritualise in the overall course of the earth's development, belongs here. And in connection with this - as I said, I have to say something trivial, but the trivial is not meant in this way - is the fact that the social order is gradually being dominated by everything that can be called money, the dominion of money, which makes it impossible to live directly in spiritually-influenced laws. Everyone understands what is meant by such a thing. But because of the impossibility of turning "stones into bread", the impossibility of having the spiritual in matter directly, independently of the material, because of the existence of this impossibility and its mirror image, the dominion of money, Ahriman has dominion. For Ahriman also lives socially in money.\|148\|149}}

	== Literature ==		== Literature ==

Odyssee at 06:50, 17 August 2021

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	'''Money''', as the generally accepted means of exchange and payment in a society, is essentially a function and can therefore take various external forms, such as metal coins and paper money, gold and electronic book money. In order to fully understand money, one must be able to imagine it in a mobile way as living concepts {{GZ\|\|340\|202}}. In the course of time, money assumes various functional states, which Rudolf Steiner called [[purchase-money]], [[loaned money]] and [[gift-money]] {{GZ\|\|340\|176}}.		'''Money''', as the generally accepted means of exchange and payment in a society, is essentially a function and can therefore take various external forms, such as metal coins and paper money, gold and electronic book money. In order to fully understand money, one must be able to imagine it in a mobile way as living concepts {{GZ\|\|340\|202}}. In the course of time, money assumes various functional states, which Rudolf Steiner called [[purchase-money]], [[loaned money]] and [[gift-money]] {{GZ\|\|340\|176}}.

			== Money is spirit realised ==

			{{GZ\|Money is nothing other than the externally expressed value which is generated by the division of labour and which is transferred from one to the other.

			We see, then, in the pursuit of the division of labour, capitalism appear; we see in the pursuit of capitalism, and quite soon, the money economy appear. Money is a complete abstraction in relation to the particular economic events. If you have five francs in your pocket, you can buy a midday meal and a supper with it just as easily as you can buy a suit of clothes. For money, it is irrelevant what is acquired for it, what it is exchanged for in the economic process. Money is absolutely indifferent to the individual factors of the national economy, insofar as they are still influenced by nature. For this reason, however, money becomes the expression, the handle, the means for the spirit to intervene in the national economic organism, which stands in the division of labour.

			Without the creation of money, it is not at all possible for the spirit to intervene in the national economic organism when we speak of the division of labour. Thus we can say that what is originally together in the state of the national economy, what each individual works out in his egoism, is distributed among the whole. - That is how it is in the division of labour. In capital, details are in turn combined into an overall process. The formation of capital is a synthesis, absolutely a synthesis. Thus the one who has acted in this way as a capital builder, who through the necessity of the appearance of money can transform his capital into money capital, becomes a lender for one who has nothing but spirit. He receives the money. This is the correct representative of economic values raised by the spirit.

			We have to look at the matter from an economic point of view. From a religious and ethical point of view, money may be a bad thing, but from an economic point of view, money is the spirit that is active within the economic organism. It is no different. So money must be created in the national economic process, so that the spirit may find its progress at all from the starting point where it turns only to nature. It would remain in primitive states if it applied itself only to nature. In order to pour the attainment of the spiritual into the economic process, it must be realised as money. Money is spirit realised. But the concrete comes in again immediately. First of all, money is an abstract of which one can say: It is the same whether I buy a part of a suit for five francs or have my hair cut - it need not be a single haircut - I mean, it is indifferent to money. But when money comes back to the person of man and thus to the spirit of man, at that moment money becomes that which is now in turn active in the national economy in its concrete particular fact. That is to say: the spirit is economically active within the money.\|340\|58ff}}

	== Literature ==		== Literature ==

Odyssee at 06:21, 17 August 2021

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			[[File:5 dollar banknote showing a plantation scene with enslaved people in South Carolina. Issued by the Planters Bank, Winnsboro, 1853. On display at the British Museum in London.jpg\|thumb\|300px\|5 dollar banknote showing a plantation scene with enslaved cotton pickers with an overseer, in South Carolina. Issued by the Planters Bank, Winnsboro, South Carolina, USA, 1853.]]

	'''Money''', as the generally accepted means of exchange and payment in a society, is essentially a function and can therefore take various external forms, such as metal coins and paper money, gold and electronic book money. In order to fully understand money, one must be able to imagine it in a mobile way as living concepts {{GZ\|\|340\|202}}. In the course of time, money assumes various functional states, which Rudolf Steiner called [[purchase-money]], [[loaned money]] and [[gift-money]] {{GZ\|\|340\|176}}.		'''Money''', as the generally accepted means of exchange and payment in a society, is essentially a function and can therefore take various external forms, such as metal coins and paper money, gold and electronic book money. In order to fully understand money, one must be able to imagine it in a mobile way as living concepts {{GZ\|\|340\|202}}. In the course of time, money assumes various functional states, which Rudolf Steiner called [[purchase-money]], [[loaned money]] and [[gift-money]] {{GZ\|\|340\|176}}.

Odyssee at 06:17, 17 August 2021

2021-08-17T06:17:46Z

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	* [[a:Hans-Georg Schweppenhäuser\|Hans-Georg Schweppenhäuser]]: ''Das kranke Geld. Vorschläge für eine soziale Geldordnung von morgen'', Fischer TB, Frankfurt a.M. 1982		* [[a:Hans-Georg Schweppenhäuser\|Hans-Georg Schweppenhäuser]]: ''Das kranke Geld. Vorschläge für eine soziale Geldordnung von morgen'', Fischer TB, Frankfurt a.M. 1982
	*[[a:Hans Georg Schweppenhäuser\|Hans Georg Schweppenhäuser]]: ''Die organische Geldordnung'', Institut für soziale Gegenwartsfragen e.V. Berlin, Freiburg i.Br., 1975, [http://www.dreigliederung.de/download/1975-02-001.pdf PDF]		*[[a:Hans Georg Schweppenhäuser\|Hans Georg Schweppenhäuser]]: ''Die organische Geldordnung'', Institut für soziale Gegenwartsfragen e.V. Berlin, Freiburg i.Br., 1975, [http://www.dreigliederung.de/download/1975-02-001.pdf PDF]
	* [[Hans-Georg Schweppenhäuser]]: ''Das Mysterium des Geldes. Geisteswissenschaftliche Erkenntnisse zum Verständnis einer organischen Geldordnung'', Vlg. Die Kommenden, Freiburg i.Br. 1981, ISBN 3-7823-0172-2		* [[a:Hans-Georg Schweppenhäuser\|Hans-Georg Schweppenhäuser]]: ''Das Mysterium des Geldes. Geisteswissenschaftliche Erkenntnisse zum Verständnis einer organischen Geldordnung'', Vlg. Die Kommenden, Freiburg i.Br. 1981, ISBN 3-7823-0172-2
	*Dieter Suhr: ''Alterndes Geld. Das Konzept Rudolf Steiners aus geldtheoretischer Sicht'', Novalis Vlg., Schaffhausen 1988		*Dieter Suhr: ''Alterndes Geld. Das Konzept Rudolf Steiners aus geldtheoretischer Sicht'', Novalis Vlg., Schaffhausen 1988
	*Dieter Suhr: ''Gleiche Freiheit - Allgemeine Reziprozitätsdefizite in der Geldwirtschaft'', Augsburg: Lothar Mette Verlag, 1988, Nachdruck "Fragen der Freiheit" Heft 259/260, 2001, [http://www.sozialoekonomie.info/Weiterfuhrende_Informationen/Suhr_Gleiche-Freiheit/Suhr_Gleiche-Freiheit.pdf PDF]		*Dieter Suhr: ''Gleiche Freiheit - Allgemeine Reziprozitätsdefizite in der Geldwirtschaft'', Augsburg: Lothar Mette Verlag, 1988, Nachdruck "Fragen der Freiheit" Heft 259/260, 2001, [http://www.sozialoekonomie.info/Weiterfuhrende_Informationen/Suhr_Gleiche-Freiheit/Suhr_Gleiche-Freiheit.pdf PDF]

Odyssee at 06:16, 17 August 2021

2021-08-17T06:16:48Z

Odyssee: Created page with "'''Money''', as the generally accepted means of exchange and payment in a society, is essentially a function and can therefore take various external forms, such as metal coins..."

2021-08-17T06:06:37Z

Created page with "'''Money''', as the generally accepted means of exchange and payment in a society, is essentially a function and can therefore take various external forms, such as metal coins..."

New page

'''Money''', as the generally accepted means of exchange and payment in a society, is essentially a function and can therefore take various external forms, such as metal coins and paper money, gold and electronic book money.

== Literature ==

* [[a:Hans-Georg Schweppenhäuser|Hans-Georg Schweppenhäuser]]: ''Das kranke Geld. Vorschläge für eine soziale Geldordnung von morgen'', Fischer TB, Frankfurt a.M. 1982
*[[a:Hans Georg Schweppenhäuser|Hans Georg Schweppenhäuser]]: ''Die organische Geldordnung'', Institut für soziale Gegenwartsfragen e.V. Berlin, Freiburg i.Br., 1975, [http://www.dreigliederung.de/download/1975-02-001.pdf PDF]
* [[Hans-Georg Schweppenhäuser]]: ''Das Mysterium des Geldes. Geisteswissenschaftliche Erkenntnisse zum Verständnis einer organischen Geldordnung'', Vlg. Die Kommenden, Freiburg i.Br. 1981, ISBN 3-7823-0172-2 {{IT|16|http://www.erziehungskunst.de/fileadmin/archiv_alt/1980-1989/1983_02_Jg_47.pdf*48|Rez. in: Erziehungskunst 2/1983, S. 114-115 (Stefan Leber)}} (Rezension Stefan Leber)
*Dieter Suhr: ''Alterndes Geld. Das Konzept Rudolf Steiners aus geldtheoretischer Sicht'', Novalis Vlg., Schaffhausen 1988
*Dieter Suhr: ''Gleiche Freiheit - Allgemeine Reziprozitätsdefizite in der Geldwirtschaft'', Augsburg: Lothar Mette Verlag, 1988, Nachdruck "Fragen der Freiheit" Heft 259/260, 2001, [http://www.sozialoekonomie.info/Weiterfuhrende_Informationen/Suhr_Gleiche-Freiheit/Suhr_Gleiche-Freiheit.pdf PDF]
*[[a:Stefan Leber|Stefan Leber]] et al.: ''Wesen und Funktion des Geldes. Kaufen, Leihen und Schenken im volkswirtschaftlichen Prozess'', Sozialwissenschaftliches Forum Band 3, Vlg. Freies Geistesleben, Stuttgart 1989, ISBN 3772509045, [http://www.dreigliederung.de/essays/2004-10-005.html Buchbesprechung und Inhaltsangaben von Peter Exner, 2004]
*''Mehr als Geld - Wirtschaft gestalten'', Flensburger Hefte Nr. 111, Flensburger Hefte Vlg., Flensburg 2011
*''Ware Mensch. In den Ketten des Geldes'', Flensburger Hefte Nr. 119, Flensburger Hefte Vlg., Flensburg 2013
*Michael Heine/Hansjörg Herr: ''Volkswirtschaftslehre - Paradigmenorientierte Einführung in die Mikro- und Makroökonomie'', 4. Auflage, Oldenbourg Vlg., München 2013, ISBN 978-3-486-71523-1
*Georg F. von Canal: ''Geisteswissenschaft und Ökonomie - Die wert-, preis- und geldtheoretischen Ansätze in den ökonomischen Schriften Rudolf Steiners''. Vorwort von Prof. Hans Christoph Binswanger, Novalis Vlg., Schaffhausen 1982, ISBN 3-7214-0634-6
*Günter Hoffmann: ''Tausche Marmelade gegen Steuererklärung'', Piper Vlg., München 1998
*Margrit Kennedy: ''Geld ohne Zinsen und Inflation - Ein Tauschmittel das jedem dient'', Goldmann Vlg., München 1991
*Margrit Kennedy: ''Geld geht auch anders. Gute Gründe, Geld neu zu gestalten'', in: Erziehungskunst, 01/2012, S. 10-13, [http://www.erziehungskunst.de/fileadmin/downloads/ausgaben/ez-2012/ez_2012_01.pdf PDF (Das Heft enthält weitere Beiträge anderer Autoren zum Thema Geld)]
*Michael Heinen-Anders: ''Aus anthroposophischen Zusammenhängen Band II'', BOD, Norderstedt 2012
*Caspar Dohmen: ''Good Bank. Das Modell der GLS Bank'', Orange-Press, Freiburg i.Br. 2011
*Christian Felber: ''Retten wir den EURO'', Deuticke Vlg., Wien 2012
*Rudolf Isler: ''Nachhaltigkeit?! Wege aus der Krise durch freie Initiativen'', Vlg. am Goetheanum, Dornach 2013
*Christian Kreiß: ''Profitwahn. Warum sich eine menschengerechtere Wirtschaft lohnt'', Tectum Vlg., Marburg 2013
*Themenheft Die Drei: ''Die Zähmung des Geldes - Aufgaben einer modernen Kapitalwirtschaft'', Themenheft Nr. 2, 2007, [http://diedrei.org/hefte-anzeigen/inhalt/heft-2-2007.html]
*Stephan Eisenhut: ''Kapital und Postmaterialismus. Die materialistische Kapitalauffassung bei Karl Marx und in der neoliberalen Wirtschaftskultur der Gegenwart im Vergleich mit der postmaterialistischen Kapitaltheorie Rudolf Steiners'', 2006, [http://www.dreigliederung.de/essays/2006-03-002.html PDF]
*[[a:Christoph Strawe|Christoph Strawe]]: ''Das Ringen um eine soziale Geldordnung im Spiegel der Geldtheorien'', Rundbrief Dreigliederung Nr. 4/2004, S. 1-9, [http://www.sozialimpulse.de/fileadmin/sozialimpulse/pdf/Geldordnung_Geldtheorien.pdf PDF]
*Gerard Klockenbring: ''Geld - Gold - Gewissen'', Vortrag Christengemeinschaft, 1974, ISBN 3878381840, {{HT16|http://www.christengemeinschaft-schloss-hamborn.de/content/Gerad-Klockenbring-Geld-Gold-Gewissen.571.0.html}}
* [[Rudolf Steiner]]: ''Die Kernpunkte der Sozialen Frage'', [[GA 23]] (1976) {{Lectures|023}}
* [[Rudolf Steiner]]: ''Die geistig-seelischen Grundkräfte der Erziehungskunst. Spirituelle Werte in Erziehung und sozialem Leben.'', [[GA 305]] (1991), ISBN 3-7274-3050-8 {{Lectures|305}}
* [[Rudolf Steiner]]: ''Die Befreiung des Menschenwesens als Grundlage für eine soziale Neugestaltung. Altes Denken und neues soziales Wollen.'', [[GA 329]] (1985) {{Lectures|329}}
* [[Rudolf Steiner]]: ''Betriebsräte und Sozialisierung'', [[GA 331]] (1989), ISBN 3-7274-3310-8 {{Lectures|331}}
* [[Rudolf Steiner]]: ''Soziale Zukunft'', [[GA 332a]] (1977), ISBN 3-7274-3325-6 {{Lectures|332a}}
* [[Rudolf Steiner]]: ''Nationalökonomischer Kurs'', [[GA 340]] (1979) {{Lectures|340}}
* [[Rudolf Steiner]]: ''Die soziale Grundforderung unserer Zeit - in geänderter Zeitlage'', [[GA 186]] (1990) {{Lectures|186}}

{{GA}}

[[Category:Money]]
[[Category:Social threefolding]]
[[de:Geld]]
[[Category:Social threefolding]]

← Older revision		Revision as of 06:16, 17 August 2021
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	'''Money''', as the generally accepted means of exchange and payment in a society, is essentially a function and can therefore take various external forms, such as metal coins and paper money, gold and electronic book money.		'''Money''', as the generally accepted means of exchange and payment in a society, is essentially a function and can therefore take various external forms, such as metal coins and paper money, gold and electronic book money. In order to fully understand money, one must be able to imagine it in a mobile way as living concepts {{GZ\|\|340\|202}}. In the course of time, money assumes various functional states, which Rudolf Steiner called [[purchase-money]], [[loaned money]] and [[gift-money]] {{GZ\|\|340\|176}}.

	== Literature ==		== Literature ==
Line 5:		Line 5:
	* [[a:Hans-Georg Schweppenhäuser\|Hans-Georg Schweppenhäuser]]: ''Das kranke Geld. Vorschläge für eine soziale Geldordnung von morgen'', Fischer TB, Frankfurt a.M. 1982		* [[a:Hans-Georg Schweppenhäuser\|Hans-Georg Schweppenhäuser]]: ''Das kranke Geld. Vorschläge für eine soziale Geldordnung von morgen'', Fischer TB, Frankfurt a.M. 1982
	*[[a:Hans Georg Schweppenhäuser\|Hans Georg Schweppenhäuser]]: ''Die organische Geldordnung'', Institut für soziale Gegenwartsfragen e.V. Berlin, Freiburg i.Br., 1975, [http://www.dreigliederung.de/download/1975-02-001.pdf PDF]		*[[a:Hans Georg Schweppenhäuser\|Hans Georg Schweppenhäuser]]: ''Die organische Geldordnung'', Institut für soziale Gegenwartsfragen e.V. Berlin, Freiburg i.Br., 1975, [http://www.dreigliederung.de/download/1975-02-001.pdf PDF]
	* [[Hans-Georg Schweppenhäuser]]: ''Das Mysterium des Geldes. Geisteswissenschaftliche Erkenntnisse zum Verständnis einer organischen Geldordnung'', Vlg. Die Kommenden, Freiburg i.Br. 1981, ISBN 3-7823-0172-2 ~~{{IT\|16\|http://www.erziehungskunst.de/fileadmin/archiv_alt/1980-1989/1983_02_Jg_47.pdf*48\|Rez. in: Erziehungskunst 2/1983, S. 114-115 (Stefan Leber)}} (Rezension Stefan Leber)~~		* [[Hans-Georg Schweppenhäuser]]: ''Das Mysterium des Geldes. Geisteswissenschaftliche Erkenntnisse zum Verständnis einer organischen Geldordnung'', Vlg. Die Kommenden, Freiburg i.Br. 1981, ISBN 3-7823-0172-2
	*Dieter Suhr: ''Alterndes Geld. Das Konzept Rudolf Steiners aus geldtheoretischer Sicht'', Novalis Vlg., Schaffhausen 1988		*Dieter Suhr: ''Alterndes Geld. Das Konzept Rudolf Steiners aus geldtheoretischer Sicht'', Novalis Vlg., Schaffhausen 1988
	*Dieter Suhr: ''Gleiche Freiheit - Allgemeine Reziprozitätsdefizite in der Geldwirtschaft'', Augsburg: Lothar Mette Verlag, 1988, Nachdruck "Fragen der Freiheit" Heft 259/260, 2001, [http://www.sozialoekonomie.info/Weiterfuhrende_Informationen/Suhr_Gleiche-Freiheit/Suhr_Gleiche-Freiheit.pdf PDF]		*Dieter Suhr: ''Gleiche Freiheit - Allgemeine Reziprozitätsdefizite in der Geldwirtschaft'', Augsburg: Lothar Mette Verlag, 1988, Nachdruck "Fragen der Freiheit" Heft 259/260, 2001, [http://www.sozialoekonomie.info/Weiterfuhrende_Informationen/Suhr_Gleiche-Freiheit/Suhr_Gleiche-Freiheit.pdf PDF]
Line 24:		Line 24:
	*Stephan Eisenhut: ''Kapital und Postmaterialismus. Die materialistische Kapitalauffassung bei Karl Marx und in der neoliberalen Wirtschaftskultur der Gegenwart im Vergleich mit der postmaterialistischen Kapitaltheorie Rudolf Steiners'', 2006, [http://www.dreigliederung.de/essays/2006-03-002.html PDF]		*Stephan Eisenhut: ''Kapital und Postmaterialismus. Die materialistische Kapitalauffassung bei Karl Marx und in der neoliberalen Wirtschaftskultur der Gegenwart im Vergleich mit der postmaterialistischen Kapitaltheorie Rudolf Steiners'', 2006, [http://www.dreigliederung.de/essays/2006-03-002.html PDF]
	*[[a:Christoph Strawe\|Christoph Strawe]]: ''Das Ringen um eine soziale Geldordnung im Spiegel der Geldtheorien'', Rundbrief Dreigliederung Nr. 4/2004, S. 1-9, [http://www.sozialimpulse.de/fileadmin/sozialimpulse/pdf/Geldordnung_Geldtheorien.pdf PDF]		*[[a:Christoph Strawe\|Christoph Strawe]]: ''Das Ringen um eine soziale Geldordnung im Spiegel der Geldtheorien'', Rundbrief Dreigliederung Nr. 4/2004, S. 1-9, [http://www.sozialimpulse.de/fileadmin/sozialimpulse/pdf/Geldordnung_Geldtheorien.pdf PDF]
	*Gerard Klockenbring: ''Geld - Gold - Gewissen'', Vortrag Christengemeinschaft, 1974, ISBN 3878381840, ~~{{HT16\|http://www.christengemeinschaft-schloss-hamborn.de/content/Gerad-Klockenbring-Geld-Gold-Gewissen.571.0.html}}~~		*Gerard Klockenbring: ''Geld - Gold - Gewissen'', Vortrag Christengemeinschaft, 1974, ISBN 3878381840,
	* [[Rudolf Steiner]]: ''Die Kernpunkte der Sozialen Frage'', [[GA 23]] (1976) {{Lectures\|023}}		* [[Rudolf Steiner]]: ''Die Kernpunkte der Sozialen Frage'', [[GA 23]] (1976) {{Lectures\|023}}
	* [[Rudolf Steiner]]: ''Die geistig-seelischen Grundkräfte der Erziehungskunst. Spirituelle Werte in Erziehung und sozialem Leben.'', [[GA 305]] (1991), ISBN 3-7274-3050-8 {{Lectures\|305}}		* [[Rudolf Steiner]]: ''Die geistig-seelischen Grundkräfte der Erziehungskunst. Spirituelle Werte in Erziehung und sozialem Leben.'', [[GA 305]] (1991), ISBN 3-7274-3050-8 {{Lectures\|305}}