Booklet of Consent (v1.0)
– The dcccp Constitution
a socio-technical monetary infrastructure
i_Preamble
On participation in a Monetary World-Relation
Every entity is invited to participate, contribute and use this finance infrastructure freely as they see fit in accordance with the contents in this Booklet of Consent (BoC).
Participation in this infrastructure constitutes entry into a structured set of relations that defines the notion of freedom, organizes value, exchange and governance.
By engaging with this system, participants co-produce and sustain a monetary environment governed by collective practices. Consent, therefore, is not limited to behavioral agreement. It is the acknowledgment of participation in a shared world with an ever evolving set of values.
This document is subject to change (versioning), an ongoing BoC – continuous, just the same as everything is.
Participation implies recognition that money is not a neutral medium, but a constructed and governed relation.
This system operates as:
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A fully democratic monetary infrastructure independent of any bank authorities.
A protocol-based economy governed by transparent rules.
A relational network, in which value emerges through acting under Weltbezug.
A dual-token Lumbung architecture, composed of:
–
Lumbung: communal storage and
public market place
– Native Token (NT): foundational capital layer
– Cash Coin (CC):
representative, stability-oriented transactional layer.
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II_Mutual Consent and Shared Worlds
The Booklet of Consent (BoC) is a set of guidelines that helps to establish a mutual notion of freedom, shared values and ensures that harmful behaviour are avoided in action and speech, directly and meta.
This constitutional booklet equally applies to all entities participating in the dcccp-network.
The notion of «we»
«We» includes all entities, and understands the «we» as complex and heterogenous.
The notion of we in this context acknowledges that we are different, we come from different backgrounds and we all have our own perspectives working towards mutual consent, thriving for our all well-being.
No universalism – no relativism – but perspectivism.
Therefore, this BoC cannot account for the complexity that people might feel excluded, unsafe or uncomfortable. It is our responsibility to enact and bring the content of this mutual agreement to the physical and digital spaces of dcccp.
We commit to open dialogues, and as such this BoC is never finished and evolves whenever needed.
The notion of freedom
dcccp considers the Liberal Concepts of Freedom towards an evolved definition.
dcccp proposes to rethink liberal concepts of freedom, personal responsibility and self-fulfillment by embedding them in a more left-Hegelian history: as a search for spaces of experience and relation; not simply for discursive foundations, but for constituents of the world in which we encounter forms of evidence, meaning, and experiences of freedom.
These are relations that open themselves toward the infinite – in Hegelian terms always – towards freedom, hence nature-phenomening, Weltbezug, as a resonating space for freedom.
In the sense of critical theory, this is an immanent transcendence: the secular, in the line of Hannah Arendt
– thinking the earthly through love.
The Liberal Concept of Freedom – a Post-Anthropocentric Perspective
Weltbezug as a resonating space for freedom, instead of Liberalism as a time-blind, geometric concept that defines freedom as the absence of constraints and obstacles at any given moment.
dcccp offers an evolved liberal term of freedom as an infrastructural condition: a capacity that emerges within networks of interdependence and resonance, not sovereignty or deity.
This demands that economic infrastructures themselves become ethico-political sites, where practices of sustaining, connecting and co-creating life regulate the classical liberal fiction of self-referenced autonomy with the material politics of mutual flourishing towards freedom.
Therefore dcccp pleas for shared ontologies on epistemic plurality, that register power-structures and historical asymmetry as first-order realities rather than residual noise and offers infrastructural spaces that are inviting all forms of being among us – humans, animals, plants and every other entity in- and outside these categories – to participate and thrive equally.
Money – a social technology
dcccp is a complex collective-space. We are multi-lingual, multi-cultural and multi-disciplinary. At dcccp we mostly speak English. We recognize that most members and visitors are not native speakers of this language.
We also recognize that there are multiple ways of speaking and interacting – words, gestures, acts, silences, tools, protocols – depending on cultural backgrounds, educations and practices.
As such, we recognize that situations might arise where misunderstandings or conflicts happen. We strive to overcome these misunderstandings through a commitment to open dialogue: we prefer to assume good faith, and ask members, participants or visitors to express their concerns directly to each other when possible.
When this is not an option, this BoC can be consulted for further actions.
dcccp is a social environment. It accommodates a whole range of practices. Working together means bridging gaps: between different practices, levels of technical expertise, personal preferences and political or ethical orientations.
We strive to create an environment for participants with different ranges of experience, while allowing complex topics to be discussed.
We want dcccp to be a space where all members can develop their practices in a collective setting and entities feel safe and comfortable to participate, to express themselves, to learn and to work together.
The vulnerable nature of collective work means that uncomfortable situations will occur. These situations ask for mutual respect and care.
We expect that everyone participating in dcccp is respectful, feels able to be vulnerable and exercises care.
In the interest of making an inclusive environment, we will not tolerate harassment, exclusion or any other harmful behaviour.
III_Operational Consent
By entering as visitor, an entity receives read-only access to the dcccp infrastructure. Visitor access allows observation, reading, orientation and movement through public pages.
By entering as participant, an entity requests recognition through eID and accepts the responsibilities of participation, proposal-making, voting, foraging, use of NT and CC, contribution to the Lumbung, and engagement with adjudicative care.
The eID is not a commodity. It is a network-native access-and-accountability identity through which an entity becomes recognizable in the infrastructure.
The eID connects one entity – one vote.
The eID prevents Sybil capture while preserving differentiated privacy between public participation, transparent NT activity and anonymous CC circulation.
IV_Value and Weltbezug
Value in dcccp emerges through acting under Weltbezug.
Weltbezug means a space in which everything dwells and which ought to look decent for all entities, a space in which beautiful things, art, care, repair, learning, ecological regeneration and shared public action can appear.
Foraging is the non-extractive alternative to mining.
Foraging names the process through which entities may receive the right to bring Native Tokens into existence by acting under Weltbezug.
Unlike proof-of-work mining, foraging is not a race of machines for hash power, but a curated, democratic and socio-ecological validation process.
V_Agoral Lumbung
Agora is the space in which collective will becomes visible.
It is where participants articulate proposals, deliberate conflicts, initiate referenda, form legitimacy and decide how shared resources, monetary rules and infrastructural priorities evolve under Weltbezug.
Lumbung is the space in which shared value is organized.
It is the domain of accumulation, storage, allocation and care: the place where reserves, treasury, liquidity, resources and capacities are held, regenerated and distributed under Weltbezug.
The Agora administratively shapes the norms, priorities and rules that guide the Lumbung.
The Lumbung provides the material conditions that make participation in the Agora practical and consequential.
VI_Dual Token Architecture
Native Token (NT) is the scarce, transparent, slower wealth and capital layer. NT is created through foraging under Weltbezug.
Cash Coin (CC) is representative Layer 2 money. CC is fast, free and anonymous for everyday life, care, exchange and circulation.
NT and CC are not merely two coins. They separate monetary functions that existing systems frequently collapse: long-term value anchoring and daily-life liquidity.
VII_Sovereignty Mechanisms
In dcccp, value appreciation is welcome; domination over the shared infrastructure is not.
The NT sovereignty mechanism limits the conversion of wealth into systemic power over CC issuance, Lumbung access, foraging rights or governance leverage.
The Cash Coin Cap (CC-C) limits excessive accumulation of anonymous transactional money. Within the limit, everyday payments remain unrestricted. Beyond it, excess anonymous cash is redrafted back into the transparent NT regime.
VIII_Archive, Care, Exit and Fork
The archive preserves collective memory.
Adjudicative care addresses harm through reparative and regenerative procedures.
Exit and fork are legitimate rights. Disagreement is not treated as destruction, but as a generative possibility.
Participation includes the right not only to vote, but to leave, fork or form alternative interoperable or independent proposals.
IX_Agreement
By agreeing to this Booklet of Consent, the entering entity acknowledges that dcccp is not a neutral payment tool, but a shared monetary world-relation.
The entering entity agrees that freedom is infrastructural, relational and revisable.
The entering entity agrees that money, governance, memory, value and disagreement are mutually entangled.
END OF BOOKLET OF CONSENT v1.0
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AGREEMENT GATE
By agreeing to this Booklet of Consent, the entering entity acknowledges that dcccp is not a neutral payment tool, but a shared world-relation. We share consent that freedom unfolds through networks of interdependence, reciprocity and resonance and the love to the world.