I haven't read the he believes any system imaginable can be applied.
Its true many of the examples he gives were for small populations, but the principle of sharing in small tribes was reciprocity. You give something you get something back. The issue with reproducing that in bigger groups is that you can't hold people accountable anymore. But of course, maybe with modern information technology there is a way.
Anyway as I've said on my other comment (and getting back to the topic of discussion) it seems like we both know the data but arrived at different conclusions. I'm not sure how to convince you of anything other than ask you to reconsider. If current trends continue, the cost of global capitalism might end up being democracy itself.
Reciprocity is a perfectly good way to run a small economy. But note - you're still trading, in a significant sense. Accounts of who does what are kept, the relative value of items and acts are considered, and social honor and reputation are valuable goods in themselves (in a "capitalist" system as well.) One does not escape from "markets" or "property" just because some goods are social or symbolic.
I agree we've sort of ended up at different destinations. I'm aware that "global capitalism" is a strange beast - but not really any stranger than anything that's come before. It's sometimes hard, but works okay, and is probably worth keeping around on its own merits.
This was very very good and I appreciate you taking the time to write all that.
Thanks
It's true that people interiorize rules to a certain degree. And to be sure, no set of property rights should be beyond question. However, once you get up beyond a certain small society size (a few hundred people, really) you need some kind of property right to distinguish whose stuff is whose - since you'll soon start making trades between strangers and middlemen who are not bound by familial/kin ties, or reciprocal gifting arrangements, or honor systems.
The point is that you need appropriate systems of property for various things. Apologies if this is just repeating what you already know, but consider, say, clothes. They're rivalrous (only one of us can wear them at the same time) and excludable (I can easily stop you from also wearing them, and can tell when you're trying to do so.) So, it's a "private good". On the other hand, a broadcast radio station is not rivalrous (you tuning in does not prevent me from doing so) and not excludable (I can't really tell if you're tuning in, and can't stop you specifically from doing so.) Therefore it's a "public good". These are material realities that imply certain (different) property rights - and attempting to ignore that fact is likely to lead to all kinds of problems. The point of theories of private property is to try to come to grips with these realities, and to acknowledge them in the creation of property rights systems - whether mono-centrically with a government, or poly-centrically with various contracts and arbitrations. The mistake I think Graeber and others make is to sort-of assume that any arrangement of property rights that we can imagine, can be successfully imposed on material/informational reality.