Marshall McLuhan defines technology as any extension of the human body, an enhancement of some bodily function within the body's environment. But the human body is not a concept within a purely conceptual time/space continuum, or, universe. The human body is inclusive of imagination; the human body is an image and a concept. The human body cannot perceive in the absence of imagination. This fact, which is obvious to human experience, is what the body of science denies. Why does the body deceive itself, as to the environment it is within?

Technology is an intrument of human fantasy; its purpose is fantastic. The fantastic goal is to realize the dream, to manufacture a real image. A fantastic goal is always self-contradictory, impossible of fulfillment; imagination and conceptuality contradict each other. What concepts do, images undo, and yet in human experience the two are inseparable, not unlike life and death.

Once the thinker abandons the abstraction of the "reality principle" the efficacy of the scientific method in its application to the human body begins to slip away. The principles of reality are not the exclusive rules of the game. In human experience, the real is always infected with the unreal. The body and it's environment are fantastic; the method is necessarily symbolic.

The human experience of time and money is shrouded in fantasy; the impersonal is wearing the mask of personality. My own time and money are not impersonal abstractions; they are as vital as my body, or, my personality. The human experience is one of emotional motion, motion that produces pleasure and pain. A person feels what it is like to be a time machine. The mechanics are conceptual, the feelings are fantastic.

Money produces-distributes-consumes objects of human fantasy. The economic system of a society of people is the circulation system of their collective fantasy. Story, or narrative, is time personified, impersonal objects incorporated by personal fantasy. The people participate in the collective fantasy through the medium of money.

An analysis of the economic system of a given people, that is not simultaneously a psychoanalysis of the people's collective fantasy will fall short of understanding. Abstractions veil understanding of the fantastic situation. The human experience does not take place in the purely real world of purified conceptual thinking, but in a fantastic place, a place that is never wholly real.