Anthropologically, money should be defined as a semantic system, broadly similar to language; writing, or weights and measures. These systems differ mainly in the purposes served and the signs employed. Language and writing serve the purpose of the communication of ideas, weights and measures that of quantitative physical relationship. As to signs, language uses oral sounds; writing employs ideograms or visual characters; weights and measures, on the other hand, use physical objects as the basis of symbols. Money resembles, but also differs from, each of these. It serves several ends, which are traditionally described as means of payment; standard of value or money of account; store of wealth; and medium of exchange.
Karl PolanyiRelated topics
account communication language money oral payment purpose serve should store use value visual wealth means ends semantic usesRelated quotes
Let us summarize these three points more concisely:
(a) The rejection of art as a mere emotional, individualistic, and romantic affair.
(b) 'Objective' work, undertaken with the silent hope that the end product will nevertheless eventually be regarded as a work of art.
(c) Consciously goal-directed work in architecture, which will have a concise artistic effect on the basis of well-preparated objective-scientific criteria.
Such an architecture will actively raise the general standard of living. This represents the dialectic of our development process, which purports to arrive at the affirmative by negation - a process similar to melting down old iron and forging it into new steel.
El Lissitsky
I must warn you that Gurdjieff is far more of an enigma than you can imagine. I am certain that he is deeply good, and that he is working for the good of mankind. But his methods are often incomprehensible. For example, he uses disgusting language, especially to ladies who are likely to be squeamish about such things. He has the reputation of behaving shamelessly over money matters, and with women also. At his table we have to drink spirits, often to the point of drunkenness. People have said that he is a magician, and that he uses his powers for his own ends... I do not believe that the scandalous tales told of Gurdjieff are true: but you must take into account that they may be true and act accordingly.
John G. Bennett
A treatise called Astadhyayi (or Astaka) is Panini's major work. It consists of eight chapters, each subdivided into quarter chapters. In this work Panini distinguishes between the language of sacred texts and the usual language of communication. Panini gives formal production rules and definitions to describe Sanskrit grammar. Starting with about 1700 basic elements like nouns, verbs, vowels, consonants he put them into classes. The construction of sentences, compound nouns etc., is explained as ordered rules operating on underlying structures in a manner similar to modern theory. In many ways Panini's constructions are similar to the way that a mathematical function is defined today.
Pāṇini
In its new aspect the corporation is a means whereby the wealth of innumerable individuals has been concentrated into huge aggregates and whereby control over this wealth has been surrendered to a unified direction. The power attendant upon such concentration has brought forth princes of industry, whose position in the community is yet to be defined. The surrender of control over their wealth by investors has effectively broken the old property relationships and has raise the problem of defining these relationship anew. The direction of industry by persons other than those who have ventured their wealth has raised the question of the motive force back of such direction and the effective distribution of the returns from business enterprise.
Adolf A. Berle
I liked Charentz straight off, but more important than this was the feeling that I had that he was a truly great man. Human greatness is a rather difficult thing to account for, and more often than not one is mistaken in one's hunches about somebody one has met. Charentz seemed great to me, I think, because he was made of a mixture of proud virtues and amusing flaws. On the one hand, his independence of spirit was balanced by a humorous worldliness, his acute intelligence by a curiosity that frequently made him seem naive, his profoundly gentle manners by a kind of mocking mischievousness which might easily be mistaken for rudeness. But he was never rude, he was witty, and the purpose of his wit was to keep himself from the terrible condition of pomposity.
William Saroyan