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98 pyramid of mounting civism, of decreasing number and increasing field of view, leads up from such quasi-rural elements, in ever-narrowing layers, to the small number of genuine megalopolitans at the top, who are at home wherever their spiritual postulates are satisfied.

With this the notion of money attains to full abstractness. It no longer merely serves for the understanding of economic intercourse, but subjects the exchange of goods to its own evolution. It values things, no longer as between each other, but with reference to itself. Its relation to the soil and to the man of the soil has so completely vanished, that in the economic thought of the leading cities — the "money-markets" — it is ignored. Money has now become a power, and, moreover, a power that is wholly intellectual and merely figured in the metal it uses, a power the reality of which resides in the waking-consciousness of the upper stratum of an economically active population, a power that makes those concerned with it just as dependent upon itself as the peasant was dependent upon the soil. There is monetary thought, just as there is mathematical or juristic.

But the earth is actual and natural, and money is abstract and artificial, a mere "category" — like "virtue" in the imagination of the Age of Enlightenment. And therefore every primary, pre-civic economy is dependent upon and held in bondage by the cosmic powers, the soil, the climate, the type of man, whereas money, as the pure form of economic intercourse within the waking-consciousness, is no more limited in potential scope by actuality than are the quantities of the mathematical and the logical world. Just as no view of facts hinders us from constructing as many non-Euclidean geometries as we please, so in the developed megalopolitan economics there is no longer any inherent objection to increasing "money" or to thinking, so to say, in other money-dimensions. This has nothing to do with the availability of gold or with any values in actuality at all. There is no standard and no sort of goods in which the value of the talent in the Persian Wars can be compared with its value in the Egyptian booty of Pompey. Money has become, for man as an economic animal, a form of the activity of waking-consciousness, having no longer any roots in Being. This is the basis of its monstrous power over every beginning Civilization, which is always an unconditional dictatorship of money, though taking different forms in different Cultures. But this is the reason, too, for the want of solidity, which eventually leads to its losing its power and its meaning, so that at the last, as in Diocletian's time, it disappears from the thought of the closing Civilization, and the primary values of the soil return anew to take its place.

Finally, there arises the monstrous symbol and vessel of the completely emancipated intellect, the world-city, the centre in which the course of a world-history ends by winding itself up. A handful of gigantic places in each Civilization disfranchises and disvalues the entire motherland of its own Culture