A second, related, cohort that will resist change is groups that are accustomed to fatherly 'power over' leadership. This will equally effect groups in the political, economic, religious, social and family spheres. Groups that practice the fatherly mode of leadership are accustomed to having the initiation of decision making be concentrated in the father/leader, and the leaders often expect that those who relate to them trust them, and their decisions. However if a proposal by the leader is not in the best interest of those affected by it, or favors the leader, we are observing another case of structural violence, where a leader expects to be the decider for the group. This will be an especially difficult dynamic to change, as both leaders and followers are accustomed to this way of operating. This dynamic can be especially pernicious in religious groups, where the leader claims moral leadership.
In this context it must be seen that raising children is the process of leading a child from dependence, through independence to interdependence. Adults who relate interdependently relate in 'power with' mode.
Another cohort that will be resistant is that group of middle and upper class people who have made investments and are expecting to have this money for income for their retirement, and for passing on to their descendants. Fear of not having this income, and justification of the system that they used to get their nest egg makes them resistant to change. Mechanisms to deal with this issue will have to be worked into the transition. Treatment of earned income saved may be different than income from interest and other unearned income. Proposals for those who have just accumulated funds necessary for their retirement can and should differ from proposals for those who can never reasonably spend themselves what they have accumulated through earned or unearned income. This process will involve unwinding the phantom wealth that has accumulated.
While plans to deal with personal accumulation of wealth must meet the value criteria of the new economy, they must also respect those who have gained from the present system. These people are human too, even though they have been involved in the structural violence of the present system. On the other hand, they will have to give up their excessive power and become equals with the rest of us. To the extent possible, decisions on such issues as this should be made at the local level. However in the interest of justice, some rules and regulations are appropriate at higher levels. Balancing wealth between communities will necessarily be a function of larger governmental units. As noted earlier, the tax structure will of necessity be involved in this evolution.
As we remove the possibility of building a nest egg with interest on money, we have to develop new ways to invest, and to support those who need support, that build our communities and ecosystems, rather than destroying them. With a money system that includes demurrage, such investments won't be fighting the short term profit motive and the growth imperative that are major motivators in the present negative sum money economy.
Society has many issues that have not been dealt with well in the present economy based on profit, greed and power over. Freeing the economy from the necessity for greed and the resulting war economy will open many new possibilities for curiosity, caring and sharing -- toward our fellow humans, toward our earth and its many forms of life, and toward the cosmos. The greening of the earth will become a natural outcome, as respect for people and the earth become major motivators.
There will definitely need to be programs for retraining those whose industries are phased out. A guaranteed income utilizing the dividend currently being paid as interest is one mechanism to help smooth the transition. Reallocation of funds currently spent on war is also a major potential source of money for social programs.
Epilogue
While this study has concentrated on the economy, and specifically how money works, it has to be seen as only one aspect of a greater transition that is required in our society. This situation is described by Huston Smith in his book Why Religion Matters. xxxii
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