Azis, Haris; Li, Bo; Wu, Xiaowei (2019-05-22). "Strategyproof and Approximately Maxmin Fair Share Allocation of Chores". DeepAI. arXiv: 1905.08925. a b "Tax Exemption for Organizations That Administer Time Banks, Barter Networks, or Currencies". www.communitycurrencieslaw.org. SELC. I also want to note that money is one of many reward mechanisms. Fame, recognition, respect, special treatment, and so on are examples of other reward mechanisms. In addition to rewards, societies employ coercion mechanisms to make their members perform necessary work. The social stigma attached to those who refuse to work can be used as coercion. So, while a moneyless society may not have one of the rewards mechanisms it will still have all other reward and coercion mechanisms. And even if people are not willing to accept working for free they might be forced to do so. The specific use of coercion and reward systems determines whether your moneyless society is a utopia or a dystopia. The absence of money does not automatically lead to any of these two outcomes. Stefan Heidenreich (2017) "Geld [crossed out] Für eine non-monetäre Ökonomie" (Money [crossed out] For a non-monetary economy) Merve Verlag, ISBN 978-3-88396-390-7. Excerpts translated to English by Brian Currid: https://wiki.p2pfoundation.net/Stefan_Heidenreich_on_the_Post-Currency_Non-Money_Economy

Caregiving has a disproportionate effect on women and white households. [11] The cost of caregiving is exorbitant, nearly five times what Medicaid would have spent on long-term care, meaning only wealthy families can afford to do this type of in-home care. The intersection of class and race in this phenomenon is an important place to explore as less advantaged families will have to rely on government care, potentially at the risk of having less quality care. These statistics also highlight a differential effect on women, showing that women disproportionately do caregiving work. [11]What I mean by 'without being rewarded in any way at all' is that a worker does not receive any benefits, tangible or intangible. Unpaid care work is defined in the cited document as ' Unpaid care work refers to all unpaid services provided within a household for its members, including care of persons, housework and voluntary community work (Elson, 2000). These activities are considered work, because theoretically one could pay a third person to perform them.' Earlier in these same notes on Mill Marx had explained in more detail how human beings came to be dominated by the products of their own labour, while at the same time giving us a glimpse of how things would be different in a moneyless society: Rakitskii, B.V. (1979) Law of Economy of Time. In: The Great Soviet Encyclopedia, 3d edition. Refers to K. Marx and F. Engels, Das Kapital, "Soch., 2nd ed., vol. 46, parti, p. 117". https://encyclopedia2.thefreedictionary.com/Economy+of+Time%2c+Law+of

Witheringly critical in particular of the way in which capitalism plunders the environment in its search for profit, he sees a moneyless society as capable of establishing what he calls an ‘ecological balance’, building ‘a life-supporting ecology’, which would ensure ‘a world that respects the limits of nature, the interconnectedness of everything in our environment, and the dignity of all life’. He expresses conviction that ‘new and existing technologies, managed with care and with respect to maintaining balance in our environment, can provide all our necessities and more’ and also ‘create real, lasting abundance and sustainability’. The point being that in a normal economy highly desirable and scarce goods and services will command higher prices, and people will have to prioritize their resources if they really want them. In a communist society there is no money, hence there are no prices, and allocating those desirable goods and services can only be done by decree. The essence of money is not, in the first place, that property is alienated in it, but that the mediating activity or movement, the human, social act by which man’s products mutually complement one another, is estranged from man and becomes the attribute of money, a material thing outside man. Since man alienates this mediating activity itself, he is active here only as a man who has lost himself and is dehumanised; the relation itself between things, man’s operation with them, becomes the operation of an entity outside and above man. Owing to this alien mediator—instead of man himself being the mediator for man—man regards his will, his activity and his relation to other men as a power independent of him and them. His slavery, therefore, reaches its peak. It is clear that this mediator now becomes a real God, for the mediator is the real power over what it mediates to me. Its cult becomes an end in itself. Objects separated from this mediator have lost their value. Hence the objects only have value insofar as they represent the mediator, whereas originally it seemed that the mediator had value only insofar as it represented them. This reversal of the original relationship is inevitable” (p.212). There still be some people with a strong sense of responsibility who will work because they believe that it is something they ought to do. There will be some people who work because it is the lesser of the two evils (I hate dirt more than cleaning toilets). And, of course, all those people who work because they enjoy it, find it personally gratifying, fulfilling, etc. will continue working. However, there will be quite a few people who do not work at all because they are not being rewarded. Heidemarie Schwermer (2015). Das Sterntalerexperiment – Mein Leben ohne Geld[ The Sterntaler experiment - My life without money] (in German). BoD – Books on Demand. ISBN 9783738622850.These workers would consist of all those currently unemployed or underemployed in addition to those made available from eliminating all the occupations rela

The society which you described in your question is basically a communist one - a society in which not only money is removed, but a property as a whole do not exist. If we allow property to remain and remove only money the barter will emerge as a substitute. To remove the barter, the property as a whole has to be removed and everything has to be public. I will not discuss here whether this is achievable in the real life or whether it is a good goal to struggle for. But let me draw attention to some aspects of such society.

About Moneyless

Do we really need people spending 9-5 in the office with 45 minute commutes in traffic jams or stuffed trains and buses? Aren't there better ways to spend time? Abundance vs. Scarcity Practical need, egoism, is the principle of civil society, and as such appears in a pure form as soon as civil society has fully given birth to the political state. The god of practical need and self-interest is money. Money is the jealous god of Israel, in face of which no other god may exist. Money degrades all the gods of man—and turns them into commodities. Money is the universal self-established value of all things. It has therefore robbed the whole world—both the world of men and nature—of its specific value. Money is the estranged essence of man’s work and man’s existence, and this alien essence dominates him, and he worships it” (p.172). The redistribution economy, which is a more authoritarian case of mutualism. For example, the Incas and possibly, also the empire of Majapahit. [27] On MoneyLess.org you'll find tips for simply reducing your dependencies on money, information on alternative currencies such as the bankless currency Bitcoin and tips for living and traveling on a very limited budget. Is it possible to live without money? All this is immensely encouraging to organisations like the World Socialist Movement which have the same fundamental objective as the author. There is one area, however, in which the WSM would have to part company with Matthew Holten. That is in his view of how the objective can be achieved. The author of Moneyless Society sees that in terms of a gradual transition over several generations within the capitalist system. He anticipates a relatively long period of the ‘winding down of capitalism’ during which ‘the disparity between the least and most privileged will largely vanish’ but ‘people will still be paid to work’. He posits a model for this to happen incrementally, calling it ‘The Five Stages of Transition’, seeing it as a period during which support for a global moneyless society increases and plans for its operation are being laid out.