THE POST-MONETARY MANIFESTO: FROM THE MONEY OLIVIER TO POSITIONISM

 THE POST-MONETARY MANIFESTO: FROM THE MONEY OLIVIER TO POSITIONISM

1. The Olivier of Capital: Functional and Imaginary
The modern financial system resembles a New Year’s salad — a mixture of everything: functional capital, credit obligations, derivatives, debt phantoms, and expectations of the future.
The real share of productive, functional capital is about 100 trillion dollars, while over 200 trillion represent “air” — speculative derivatives and promises based solely on anticipated growth.
Thus, the global economy becomes an Olivier of finance, where it is nearly impossible to distinguish genuine substance from the mayonnaise of illusions.
The blockchain revolution, initially envisioned as a purification mechanism, risks becoming a new digital landfill unless a philosophical principle of monetary color differentiation is introduced — distinguishing real from imaginary, energetic from simulated capital.
2. The Monetary Inquisition
The modern banking system acts as a “sacred inquisition” of monetary faith.
It punishes doubt in the fiat dogma, controls the circulation of “grace” in the form of credit, and determines who deserves absolution — that is, access to money.
The methodology of the monopoly bank rests on belief in the sanctity of issuance, even though issuance has long been severed from production.
Such an inquisition is incapable of reform. It fears blockchain transparency because the distributed ledger recognizes no sacred center.
Hence arises the need for a new ethics of liquidity, where money carries not only nominal value but also an ethical, energetic, and positional code — a marker of its functional or imaginary nature.
This correlational code, as Laurence Harris suggested in Monetary Theory (1981), could become the foundation of a true capital standardization — not by price, but by origin and authenticity.
3. The Theory of Positionism: Observer, Will, and Reality
Positionism offers an exit from this monetary labyrinth.
Its founding principle is that no movement is autonomous — any displacement of matter, capital, or information requires an observer’s position and a vector of will.
As in physics: for a body to move from point A to point B, an external factor — human, animal, wind, or gravity — must act.
The same applies to the economy: monetary movement is not the result of abstract market forces but of multiple interacting vectors — ethical, energetic, social, temporal.
Linear financial models ignore this multivector reality, thus perpetuating the illusion of self-moving capital — the myth that “money makes money.”
Positionism restores the human being as the conscious coordinate of motion.
It is not the market that governs will, but will that defines the direction of the market.
Therefore, the next era of economics is not merely blockchain — it is a philosophical blockchain, where every transaction carries not just a digital signature but also the ethical coordinate of the subject’s position.
4. Conclusion
When economics recognizes the observer’s right to will, and money gains color, weight, and a correlational code, we step out of the dominion of the “monetary inquisition.”
The financial system ceases to be a temple of illusions and becomes a network of responsibility, where functional capital sustains life, and imaginary capital serves only as a projection tool — but not a substitute for reality.
This is the cleansing of the monetary environment — the moment when mathematics meets ethics once again, and money ceases to be a religion, becoming instead a reflection of human consciousness.