As noticed by Locke and later on by Keynes, one
of the values of money, the value of use, given by the rate of interest, has
the same nature as land, for land -once is rented- generates an income. Such an
isomorphism gave the first modern metaphysical translation of land into money
and vice versa. The high liquidity premiums attached in the past to the
ownership of land and in modern times to money, show perfectly that the relation
is invariantly isomorphic. During liminal times, i.e., economic crisis, the
liquidity premium detaches itself from money and goes back to land (or gold).
The isomorphism is an old inheritance from the myths of the King-God, the
synthetical unity of his four personae, in this case of the Ensi (Landlord) and
the Ugula (Merchant). However, Locke’s equivalence, by leaving outside the metaphysical
component of economical valuation gave the ius
naturale support to colonization which the manifest destiny politics lacked.
The isomorphism land-money in relation to the mercantilist economic praxis
produced a substantialization of both money and land. The monetary image of the
land reduced British colonization to a monetary enterprise, giving it the strength
of economic quantitative methods not at the disposal of any previous empire,
but it also gave a quantitative image of monarchy, the beginning of its
institutional limits in modern times. Kings had to bow under the universal law
of reason, and at the same time, they were forced to fall back to their strongholds as representatives of the narrative
of identity for the community, their Sangu (Spiritual Leader) persona. With their retreat from the Lugal (Military Leader) persona they increased the strength of the
narrative of nation, a tale which soared above the economic actions with the
supernatural scents inherited from the old idea of community expressed in the
myths of the King-God.
The isomorphism land-money shows something
interesting in relation to economic valuations. Neither land nor money are
commodities, but narratives of valuation. The narrative of monarchy, linked to
land (and to money through the isomorphism), is as stable as we want it to be,
but only insofar as we believe in its transcendental dimension. We do not
really need transcendentalism in modern politics, neither in the form of myths
of King-Gods nor in the form of transcendental republics which fulfill some teleological
ideal, either materialist or not. It would suffice with economical actions
based on human laws, making the best of our finitude, intelligence and good will.
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