Following Wally Klinck’s suggestion, I have visited
the ALOR site and carefully read Eric Butler’s 45-page
essay, “Releasing Reality”.

As a consequence I now understand several things that
have been vaguely puzzling to me.

1. Bill Ryan’s suspicion that Louis  Kelso borrowed
his best ideas from Douglas without attribution; 
2. The belief in both systems that life need not be
contingent on enslavement to toil;
3. The link of ecological movements to Social Credit;
4. The inclination to conspiracy theories manifested
in Social Crediters I have encountered over the years;

5. But most of all, the source of difficulty in
spreading the economic analysis and its implied
policies.

A favorite phrase to encapsulate Social Credit is that
it is “the policy of a philosophy”.  On the
presumption that Butler has done a creditable job at
expounding the philosophy, I can see that the economic
and financial policies being batted around in this
forum do have some consistency with the philosophy.  I
am less certain that the philosophy is an inevitable
component of the policies or of the economic analysis
on which they appear to be based. I hope that that is
the case, for otherwise the endeavor to promote Social
Credit is doomed. 

The philosophy outlined in Butler’s essay is more
accurately described as the romantic worldview and
intellectual appetite of a crank.  To be accorded the
label of philosophy, a worldview should reflect
continual effort by its proponents to adjust it to
truth.  Like the most enthusiastic proponents of
“binary economics”, Butler’s criterion of truth seems
to be strength of conviction and the volume by which
the belief is asserted.  His essay is riddled with
anthropological notions that were already long
obsolete by 1979. 

The values reflected in Butler’s philosophy are mostly
ones that are embraced by all of the world’s great
religious and moral traditions.  It therefore seems
quite unnecessary to take the sectarian view that
Social Credit can only be forwarded by Christians. 
Efforts to clean up Douglas’ economic theories to make
them palatable or interesting to mainstream economists
will not take the policies very far unless at the same
time there is a rigorous scouring of the “philosophy”.
 This discussion needs a serious anthropologist and a
front-rank Jewish philosopher. 



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