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I recently encountered a brilliant new essay by German writer Ina Praetorius that revisits the feminist theme of “care work,” re-casting it onto a much larger philosophical canvas. “The Care-Centered Economy: Rediscovering what has been taken for granted” suggests how the idea of “care” could be used to imagine new structural terms for the entire economy. 
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However, both the Keen-Minsky debt school and the behaviourist ‘animal spirits’ school have one thing in common. They see the flaws of capitalism in the financial sector only. In contrast, Marx posits the ultimate cause of capitalist crises in the capitalist production process, specifically in production for profit. That does not mean the financial sector and, in particular, the size and movement of credit does not play any role in capitalist crises. On the contrary, the growth of credit and fictitious capital (as Marx called speculative investment in stocks, bonds and other forms of money assets) picks up precisely in order to compensate for the downward pressure on profitability in the accumulation of real capital.
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Einstein 's theory of relativity: Through Maxwell equations, define speed of the light as a never changing constant. This caused length and time become variables. High-speed movement will shorten the length and slow down the time. It is a huge change in the way of thinking
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Any theoretical term is an implicit statement about human nature. Anthropologiststend to be uncomfortable with this fact but it is nonetheless true. Even if one wereto make a statement as apparently innocuous as “ritual can take many forms inmany places,” one is still asserting that “ritual” is a meaningful cross-culturalcategory, implying—as pretty much any anthropological discussion of ritualinvariably does imply—that we can assume all human beings have engaged in somekind of ritual activity at some point or another, that ritual is an inherent aspect ofhuman sociality, even if there’s no scholarly consensus whatsoever as to what,precisely, a ritual is or what it says about us that we are all in some sense ritualproducing beings. And the same is true of any other theoretical term: kinship,authority, labor, symbol, the body, performance, or anything else.
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David Graeber is an anthropologist and activist based in New York, and London, where he holds the position of Reader in Social Anthropology at Goldsmiths, University of London. He is the author of six books, including Toward an Anthropological Theory of Value, Lost People: Magic and History in Central Madagascar, Direct Action: An Ethnography, and most recently, Debt: The First Five Thousand Years, alongside popular and political writings that have appeared in venues like Harpers, The Baffler, and The Nation. He is currently working on two books: one on bureaucracy, the other about his involvement in the formation of Occupy Wall Street.
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Now that free market dogma has become the dominant narrative about value – and yet that narrative is neither credible nor readily displaced -- we are descending deeper and deeper into a legitimacy crisis. There is no shared moral justification for the power of markets and civil institutions in our lives. Since the 2008 financial crisis, the idea of “rational markets” has become something of a joke. There are too many external forces propping up markets – government subsidies, legal privileges, oligopoly power, etc. – to believe the textbook explanations of “free markets.”
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Recently a friend in a reading group suggested that we read The Critical Net Critic. While the piece is somewhat long and meandering it is also very good at helping to answer some of those fundamental questions about what is changing in the present economy and how we should understand (Information Technology) IT in relation to the rest of the productive economy.
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