CAPITALISM IS NOT JUST A WAY OF DOING BUSINESS
by Julia Kislev
Capitalism is not just a way of doing business, an economy, or a political system. Capitalism is a system of values—perhaps, first and foremost, a system of values. We view all our activities, inspirations, creativity, and creation through the lens of financial feasibility. That which brings the highest profit is deemed good; that which does not generate money is considered a waste of time. This is precisely how we lose the meaning of reality and, gradually, our connection with ourselves—our real, living, and human essence.
If someone opens a shoe factory, they do so not to create shoes but to "make money." Some may argue—what's wrong with that? Demand determines supply, the manufacturer will produce the most purchased and desired footwear, and both sides will be satisfied. But the problem is that, in this process, the meaning is inverted—not human-product-money, but money-product-human. What kind of existence will such a consciousness define? In this value system, not only the product but also the person becomes a secondary function serving the flow of money. Losing their intrinsic meaning, they lose their individuality, and in the case of a human, even their soul.
If it were only about the movement of money, it would still be only half the problem. But if the purpose of production is making money, then efficiency will evidently be measured by its quantity. (For comparison, if the goal of production were to provide people with quality footwear according to their actual needs, an excessive quantity would be less important than other factors, as it would not be relevant to the meaning.) Here, along with surplus money—what is called added value—capital itself emerges. More precisely, financial capital and, under conditions of private ownership, private financial capital.
If one observes this entity and its behavior without bias, it is easy to notice that it exhibits certain characteristics of a living organism—cyclicality (beginning and end), movement, instincts, and, most importantly, its own life energy and will. It lacks only a body, as this entire entity exists purely in the human mind. Thus, through humans, capital acquires a body and begins to act in the real world, using its host as an instrument to carry out its will and life objectives. This can be compared to the behavior of a parasite or virus that uses its host for its own purposes.
So, what exactly is the will of capital, and why is it harmful to humans? A simple observation of this mental parasite or virus reveals that its fundamental dynamic consists of two opposing forces that create the tension necessary for its survival—the desire to constantly grow in quantity while simultaneously shrinking in volume. In other words, the number of zeros must steadily increase, but they must concentrate in the smallest possible point—in one hands.
Thus, capital, taking over human consciousness, makes a person lose their own human meanings—those related to their own life purpose—and "work for it." A fitting metaphor is pirate stories about treasure hunts. A group of pirates searches for treasure, eager to multiply capital. But once they find the treasure, they begin killing each other in front of the open chest of gold, driven by capital's second will—to concentrate.
How this principle manifests in our reality is something everyone can understand by examining contemporary and historical events through this perspective and drawing their own conclusions. But it is absolutely clear that in a system based on private financial capital, its influence is all-encompassing and evidently destructive to humanity.
Of course, it is worth considering other types of capital based on a different understanding—capital as a set of means and opportunities for creating things and processes in reality that exceed what a single person could achieve with their two hands. The goal of such creation would be meaning—the satisfaction of real human needs. Here, financial capital may still exist, but not in private form (or state-owned, which is essentially the same, as it entails the same degree of concentration), but rather as public capital, which is by definition decentralized. Additionally, numerous forms of symbolic capital may come into play—communication and cooperation skills, reputation, the instinct of mutual assistance, and more.
What would our lives look like if such forms of capital were the foundation of our value system? Hardly perfect—but what is perfection? However, it is obvious that we would be in much closer contact with our own meanings and, as a result, more whole and connected with the integrated world. Perhaps, in such a reality, our fears and insecurities would not push us toward destructive actions as often. Perhaps we would not be so desperately in need of a "worldview" and would not be so willing to give away (not even sell, but completely and unconditionally surrender) our soul and body to any scoundrel (who is himself consumed by the virus of capital) who offers us the illusion of meaning while using us as a resource to multiply, yet again, capital—seeing us as nothing more than organic fertilizer for their "field of miracles."
By Julia Kislev, 2025, Yerevan.
