In both economics textbooks and public perceptions central banks are a fact of life. On the wall of my A-level economics classroom there was the Will Rogers quote “there have been three great inventions since the beginning of time: fire, the wheel, and central banking”, summarising how many economists view the institution. There is a widespread belief that there is something different about money which calls for a central authority to manage its operation, a view shared even by staunch free marketeers such as Milton Friedman. This belief is not without justification, since money underpins every transaction in a way that apples do not, but we should always be careful not to take existing institutions for granted and central banking is no exception. In this post I will look at the idea of private or free banking, where banks compete (and cooperate) to issue their own currency.

The article pursues the two related questions of how economists pretend to know and why they want to know at all. It is argued that both the economic form of knowledge and the motivation of knowing have undergone a fundamental change during the course of the 20th century. The knowledge of important contemporary economic textbooks has little in common with an objective, decidedly scientifically motivated knowledge. Rather, their contents and forms follow a productive end, aiming at the subjectivity of their readers.

Central banking is anything but clear-cut. As this webinar with Benjamin Braun demonstrates, the standard view of central banks as independent public entities that govern financial markets and "print" money is at least partially misleading.

Marxian Political Economy focuses on the exploitation of labour by capital. The economy is not conceived as consisting of neutral transactions for exchange and cooperation, but instead as having developed historically out of asymmetric distributions of power, ideology and social conflicts.

The goal of the class is to acquire familiarity with recently-published research in alternative macroeconomics with a focus on the distribution of income and wealth, cyclical growth models, and technical change.

Modern Monetary Theory (MMT) is a school of monetary and macroeconomic thought that focuses on the analysis of the monetary and credit system, and in particular on the question of credit creation by the state.

The general idea of a Job Guarantee (JG) is that the government offers employment to everybody ready, willing and able to work for a living wage in the last instance as an Employer of Last Resort. The concept tackles societal needs that are not satisfied by market forces and the systemic characteristic of unemployment in capitalist societies. Being a central part of the Modern Monetary Theory (MMT), attention for the JG concept rose in recent years.

This section includes selected content from Post-Colonialisms Today - a research and advocacy project recovering insights from the immediate post-independence period in Africa, and mobilizing them through a feminist lens to address contemporary challenges. You will find additional content at postcolonialisms.regionsrefocus.org.

Education policy seeks to ensure equality in access, equality within the classroom and in teaching- learning processes, and equality in outcomes. This course encourages students to assess and evaluate the extent to which these objectives are met in practice and the ways in which educational outcomes are shaped by, as well as alter, gendered social norms.

Money is the fantasy that makes the world go round. Where did it come from and what is its future? From the Bank of England to Bitcoin and the Bristol Pound, LSE sociologist Nigel Dodd explores.

A free online course at Masters-level will enable you to understand the past, present and future role of money in society.

Diane Perrons and Sigrid Stagl combine feminist and critical environmental economics perspectives to develop a critique of the free market growth model and offer new ideas for a more sustainable gender equitable model of development in the interests of all.

hether it's working for free in exchange for 'experience', enduring poor treatment in the name of being 'part of the family', or clocking serious overtime for a good cause, more and more of us are pushed to make sacrifices for the privilege of being able to do work we enjoy. Work Won't Love You Back examines how we all bought into this 'labour of love' myth: the idea that certain work is not really work, and should be done for the sake of passion rather than pay.