The Myth of the Market

Ed Levin’s comment to my last post on “The Market Principle” has goaded me into expanding on what I mean by “myth of the market”, and the necessity of “deconstructing” that myth, which I am very pleased to do. In the process, I think you’ll understand why Colin Couch’s “Strange Non-Death of Neo-Liberalism”, which I also reference in my response to Ed, is, perhaps, not so strange, and why it hangs around like a zombie despite the breakdown of the market in 2008.

As the Trans-Pacific Trade Partnership was sealed today (or yesterday), it’s a timely topic too.

By “myth” I mean not a confabulation but a sacred story. By now, we should have disabused ourselves of the old Platonic prejudice against myth as being synonymous with “lie”. The Book of Genesis, for example, is a myth. It isn’t history and certainly not faulty and “primitive science”. It’s symbolic or metaphoric form, designed to give concrete shape to fundamental intuitions that arise (or descend if you prefer) from what Aurobindo calls the latent “supramental truth-consciousness” which, as far as I can determine, probably means the same as what Jean Gebser calls “the Itself”.

After Carl Jung, Erich Neumann, Mircea Eliade, or Joseph Campbell, we shouldn’t be so flippant about abusing the word “myth”.

It is in this sense that I’m using the phrase “myth of the market” — the sanctification of the “universal market” or the faith in the market as global integrator and central principle of unity. As I mentioned in my comment to the last post, most people really don’t understand the “market mechanism”, as it’s called. But, strangely enough, they give it their allegiance and loyalty despite that. What they are loyal to is not the market but “the Market Story” — the myth. It’s been called “the White Man’s dreaming”, as I’ve heard the expression from others. As noted in “The Market Principle”, the universal market is the successor of God as centre and, later, “Universal Reason” as centre, which is why we speak anyway of “post-Christian” and also “post-Modern” (or “post-Enlightenment”).

The Market Story is a myth of transcendence and the transcendental, a role that was previously served by God and then by Reason, until both self-destructed in turn — the former by Crusade and Inquisition, and the latter (the Enlightenment) for all the reasons given by Rosenstock-Huessy in his important essay “Farewell to Descartes“. This is reflected in the public loss of confidence in the historical institutions of Church, State, and University which is being dubbed “the postmodern condition” or “malaise of modernity”.

Even the Pope yesterday, in a very interesting comment, lamented the Church becoming a “museum of memories“. Did you get that? It’s what Nietzsche’s “madman in the marketplace” shouted over a century ago about the death of God: “what are these churches now but the tombs and sepulchres of God”.

When we talk about the market becoming “disembedded” from the social milieu and taking flight, this becomes associated with transcendence, and it’s clearly in the titles of many books or phrases that fawn over the emergence of the universal market: “Soaring with the Eagles”, or “The Commanding Heights” or “Weightless Economy” or even “Jesus CEO”. Tom Frank noted something of this association of the global market with religious iconography in his book One Market Under God. He referred to the global market as an “altar”, which is quite appropriate.

This sanctification of the market is why the blasted thing won’t die. It has become an idol. And a lot of its critics, who are otherwise adept at dissecting the mechanics of the market and its deficiencies, simply overlook all this religious iconography and the significance of it. The myth of the market is the profanation of the sacred. And one can, if attentive, “read between the lines” of such critiques to detect that intuitive sense of the sacred that is being compromised and debased by commercialisation and marketisation, and much of it hinges upon the full and real meaning of the word “value” and the profanation of value.

I want to comment on that because just this morning I received Sri Aurobindo’s short booklet entitled “The Supramental Manifestation Upon Earth” in which he discusses what he calls “divinisation” of life and of physical existence, and I realised, in that moment, that commercialisation or marketisation is the profane aspect (the exoteric aspect we might call that) of that process of divinisation. It hinges on the meaning of “value realisation”, and herein is Blake’s antipathy to what he called “Commerce”. Commercialisation or marketisation is the antithesis of divinisation, the debasement of value. We might call it “the Shadow” in the Jungian sense.

In other words, divinisation and commercialisation are enemy processes in terms of “value realisation”, and in the sense of the sacred and profane. And yet, says Heraclitus, “the road up and the road down are the same” and Hades is the Shadow of Dionysus.

The sacred and the profane are often not that far apart, befitting what I call Khayyam’s Caution that “only a hair separates the false from the true”, which is, of course, what Colbert also ingeniously referred to as “truthiness”. Blake called the profane aspect of the sacred “the Ulro” — the Shadow world constructed and ruled over by the false God “Urizen”, the Architect of the Ulro. Urizen is the same as the Buddhist demon “Mara”, Lord of Illusions. Blake’s perception, however, was continuous divinisation. “All that lives is Holy” is not an idea or notion. It was Blake’s direct perception of reality.

You may recall Oscar Wilde’s definition of cynical reason: “to know the price of everything and the value of nothing”. Divinisation and commercialisation have a common root — value realisation. Only, as we might put it, one tracks upwards and the other tracks downwards. The sacred and the profane, the esoteric and the exoteric are very closely related, parabolically related, we might say.

The “global market” is not a rational thing. It’s a mythical thing, which has become an idol. Idols are metaphors that are now taken literally. It must be shown to be a mythical entity, that is a “meaning” as much, if not more, than a “mechanism”. Insight into the meaning of the market is just as necessary as analysis of the deficiencies of the market mechanism if we are to free our minds from the hegemony of the market myth.

The meaning is valid — the quest for a transcendent or “universal” principle of unity and integration — but how it gets implemented and to what that meaning gets attached can be a very dubious and perverse thing. In fact, isn’t that the very meaning of the word “per-verse” itself? The point in enantiodromia where a process inverts or “turns through” into its contrary and its mirror opposite.

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6 responses to “The Myth of the Market”

  1. Mark Dotson says :

    Very intriguing post, Scott. I’ve been trying to imagine how the market would look in a world where consciousness has mutated to the mode of integration? Would it cease to exist and be replaced by the notion of having “all things in common,” as described in the book of Acts? Or would it be follow a more benign model that what we’ve been accustomed to, something along the lines of an “ethical capitalism?” What do you think?

    Thanks,

    Mark

    • Scott Preston says :

      I really have no idea. I’m lousy at economics, and even lousier at fortune-telling.

      Any democracy, worthy of its name, must permit different ways of economic life and organisation to co-exist, not to specify one as valid and all other ways of life as false. That way leads into totalitarian thinking, and that’s pretty much the problem of “the hegemony of the market” in and over social life.

      Diversity in economic activity and organisation is simply ecological sense. Integral consciousness, if anything, fosters diversity and pluralism, because without that diversity, there’s nothing to integrate!

      Jacques Ellul called the great danger of our time “the search for the one best way”, which precludes the principle of diversity. In the Technological System, he suggested that this impulse towards totalisation was inherent in technology itself. As Nietzsche also put it, “the will to a system is a lack of integrity”. So we should embrace ecological thinking just to avoid that outcome. Integrity requires diversity, but the key is to recognise the pattern inherent in that diversity as “spontaneous order” and not a chaos and disorder.

      “Post-ideological” is a two-edged sword. Fascism also described itself in those terms.

    • davidm58 says :

      Mark,

      Great question. And I like Scott’s reply.

      Excerpt from a paper I recently wrote (“Patterns for Navigating the Transition to a World in Energy Descent” published by Integral Leadership Review):
      “Peter Pogany felt that a “historical crisis of epic proportions” is on its way, and it might be considered as an opportunity for Gebser’s integral a-rational consciousness structure to finally overcome the current deficient phase of the mental-rational consciousness structure from its place of dominance (Pogany, 2013a). Pogany then outlines the parameters of Gebser’s integral a-rational consciousness. We may see a shift in the expression of the Competition/Cooperation polarity Pattern, moving from the current emphasis heavily weighted toward competition, to a greater emphasis on cooperation, integrative open-mindedness, and altruism.”

      Peter Pogany wrote “it will favor cooperation over competition; acquiesence over indifference; responsible sociability over isolation; integrative open-mindedness over stubborn …dogmatism; altruism over…hedonism.”
      This doesn’t mean competition disappears altogether, but that cooperation and competition, and all of these polarities come into a healthier balance. But I do think it has to be something much beyond “conscious capitalism.”

      Pogany’s idea for the new world order, Global System 3 (GS3), will likely be characterized as “two-level economy/maximum bank reserve money/strong multilateralism.” Micro-activities would be subject to globally-determined and nationally allocated macro-constraints; money creation would be curbed and disciplined.” [Perhaps parallel in some ways to Jeremy Rifkin’s 3rd revolution, or Edgar Morin’s dictum that “we must globalize and deglobalize.”]

      I wrote a recent blog post that refers to the quote from the book of Acts that you mention, in association with the integral ecology and economy that Pope Francis has written and spoken about, and I think this is the direction we need to head.in. Pogonomics and Pope-onomics: https://integralpermaculture.wordpress.com/2015/09/26/pogonomics-and-pope-onomics/

      I also recommend this piece by Michel Bauwens of P2P: “The Wealth of the Commons: A World Beyond Market and State
      http://wealthofthecommons.org/essay/peer-peer-economy-and-new-civilization-centered-around-sustenance-commons

      • Mark Dotson says :

        I read the Michel Bauwens article and I like it a lot. What great ideas!

        That would also, hopefully, demolish what Scott refers to as “perception management.” There would be no need for it in such a world, although I’m sure it has its polar opposite too. More food for thought. 🙂

        Mark

  2. Mark Dotson says :

    This sounds wonderful, David. I am by no means an economist, but, from what I do know about our current version of capitalism, this sounds like a monumental improvement. I’m not familiar with Pogany. Now, I’ll dig into his thinking a bit.

    I like this statement very much:

    “We may see a shift in the expression of the Competition/Cooperation polarity Pattern, moving from the current emphasis heavily weighted toward competition, to a greater emphasis on cooperation, integrative open-mindedness, and altruism.”

    It seems that the pendulum began swinging to the far side of the competition/cooperation polarity early in the history of capitalism. This pole might also be termed “monopoly,” as this seems to be an extreme characteristic of capitalism. In the US, anyway, an attempt was once made to break up monopolies, but that doesn’t seem to be in vogue anymore, which provides even more evidence for the deficient mode of the mental-rational.

    With the alchemical principle of coniunctio, the poles unite, of course. I would love to hear ideas as to what the coniunctio of the competition/cooperation unity would look like. Wow!

    Thanks for the suggestions, David.

    Mark

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