Currency Multiplicity: Social Economic Networks

Cryptocoin multiplicity is just one kind of currency multiplicity in the modern world. More broadly, we are living in an increasingly multi-currency society with all kinds of monetary and non-monetary currencies. First, there is currency multiplicity in the sense of monetary currency in that there are many different fiat currencies (USD, CNY, EUR, GBP, etc.). Second, there are many other non-fiat, non-cryptocurrencies like loyalty points and airline miles; one estimate is that there are 4,000 such altcurrencies [1]. Now there is also a multiplicity of blockchain-based cryptocurrencies like Bitcoin, Litecoin, and Dogecoin. Fourth, beyond monetary currencies, there is currency multiplicity in non-monetary currencies too like reputation, intention, and attention as discussed above.

Market principles have been employed to develop metrics for measuring non-monetary currencies such as influence, reach, awareness, authenticity, engagement, action-taking, impact, spread, connectedness, velocity, participation, shared values, and presence [2]. Now blockchain technology could make these non-monetary social currencies more trackable, transmissible, transactable, and monetizable. Social networks could become social economic networks. For example, reputation as one of the most recognizable non-monetary currencies has always been an important intangible asset, however was not readily monetizable other than indirectly as an attribute of labor capital.

However social network currencies can now become transactable with web-based cryptocurrency tip jars (like Reddcoin) and other micropayment mechanisms that were not previously feasible or transnationally-scalable with traditional fiat currency. Just as collaborative work projects like open-source software development can become more acknowledgeable and remunerable with github commits and line-item contribution-tracking, cryptocurrency tip jars can provide a measurable record and financial incentive for contribution-oriented online activities. One potential effect of this could be that if market principles were to become the norm for intangible resource allocation and exchange, all market agents might start to have a more intuitive and pervasive concept and demonstration of exchange and reciprocity. Thus social benefits like a more collaborative society could be a result of what might initially seem to be only a deployment of economic principles [3].

References
[1] Lietaerm B. nad Dunne, J. (2013). Rethinking money: how new currencies turn scarcity into prosperity. London, UK: Berrett-Koehler Publishers.
[2] Swan, M. (2010). “Social economic networks and the new intangibles.” Online text from the Broader Perspective blog. 
[3] Swan. M. (2009). “New Banks, New Currencies and New Markets in a Multicurrency World: Roadmap for a Post-Scarcity Economy by 2050.” Create Futures IberoAmérica, Enthusiasmo Cultural, São Paolo Brazil, October 14, 2009.

Subjective Experience and the Existence of Free Will in Bergson

With burgeoning progression in neuroscience projects across a variety of fields including stem cell generation, brain scanning, and natural language processing, the free will / determinism debate remains vibrant. One resource for understanding the problem is French philosopher Henri Bergson and his claim that free will exists, and can be understood through how time and free will are connected.

Henri Bergson lived 1859-1941. 1900s. He was well-known in philosophy and intellectual culture more broadly in the early 1900s, including for anticipating quantum mechanics 30 years ahead of its discovery due to his assessment of time as being asymmetrical. In the 1960s, the French philosopher Gilles Deleuze reawakened interest in Bergson, highlighting the importance of Bergson’s concepts regarding multiplicity and difference. Now Bergson continues to be relevant to neuroscience and other areas interested in the understanding of subjective experience, free will, and mind/body dualism. Bergson published three masterworks:

• Time and Free Will: An Essay on the Immediate Data of Consciousness (1889) arguing in favor of free will 
• Matter and Memory (1896) resolving mind/body dualism with a larger problem frame taking both dimensions into account 
• Creative Evolution (1907) linking the idea of the time as energy and the energy of time to evolution 

Linking Time and Free Will 

According to Bergson in Time and Free Will, and as explicated by Suzanne Guerlac in Thinking in Time, we cannot treat the inner world of consciousness and subjective experience with the same model we use to understand the physical world. We need to purify concepts from their objective scientific use for the purpose of examining subjective experience, where the important features are the intensity of qualities, the multiplicity of overlapping mental states, and duration, the lived experience of time. Time is a force because it has a causal role in experiences not being the same each time, or over time, and in allowing experiences to accumulate through memory. Time is therefore a force, but an internal force not subject to the laws of nature as external forces. Exactly because time is not governed by mechanistic external forces, it allows room for the exercise of free will. The force of time makes free will possible and we exercise it when we are living in time, tuned into our subjective experience, and acting passionately and decisively. A more accurate conceptualization of our freedom is not in deciding between two alternatives but rather in experiencing free actions carving themselves out of our hesitation as we plunder though the constant becoming of life. 

Further explanation: YouTube video