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To be sure, the desire to live in a modern society and to be free of tyranny is universal, or nearly so. This is demonstrated by the efforts of millions of people each year to move from the developing to the developed world, where they hope to find the political stability, job opportunities, health care, and education that they lack at home. But this is different from saying that there is a universal desire to live in a liberal society – that is, a political order characterized by a sphere of individual rights and the rule of law. The desire to live in a liberal democracy is, indeed, something acquired over time, often as a byproduct of successful modernization.

The EU’s attempt to transcend sovereignty and traditional power politics by establishing a transnational rule of law is much more in line with a “post-historical” world than the Americans’ continuing belief in God, national sovereignty, and their military.

Outside powers like the US can often help in this process by the example they set as politically and economically successful societies. They can also provide funding, advice, technical assistance, and yes, occasionally military force to help the process along.

Economists distinguish between “Risk” and “Uncertainty”: the former can be priced by financial markets while the latter cannot. The distinction between the two was made by the famous economist Frank H. Knight in his seminal book, Risk, Uncertainty, and Profit (1921). In brief, “Risk is present when future events occur with measurable probability” while “Uncertainty is present when the likelihood of future events is indefinite or incalculable”.    This distinction between risk and uncertainty helps to explain the recent market panic and turmoil. Today, the FT cites a market economist at Lehman who said: “We are in a minefield. No one knows where the mines are planted and we are just trying to stumble through it”. A few days ago another market participant put it this way: “It is not the corpses at the surface that are scary; it is the unknown corpses below the surface that may pop up unexpectedly”.   Unknown minefield; unexpected corpses: this is “uncertainty” rather than “risk”. Risk can be measured and priced because it depends on know distributions of events to which investors can assign probabilities. Uncertainty cannot be priced by markets because it relates to “fat tail” distributions and extreme events that cannot be easily predicted or measured.

A few days ago the CFO of Goldman Sachs justified the massive – 30% plus  - losses of the two Goldman Sachs hedge funds by arguing that these were unpredictable “25 standard deviation events” that should occur only once in a million years. The same thing was said by the LTCM “masters of the universe” when their highly leveraged hedge fund went belly up in 1998.

The proliferation of such products, as I have often noted before, carries many benefits for the financial system (most notably that they disperse risk across a much wider pool of investors). But this trend also carries at least one downside; it is adding to the opacity of the financial world. For although many corners of the structured credit universe are becoming more transparent, almost as soon as one chink of light emerges, another shadowy wave of activity emerges that is far more opaque.

"The anonymity of the Netflix Prize dataset has been broken by a pair of computer scientists from the University of Texas, according to a report from the physics arXivblog. It turns out that an individual's set of ratings and the dates on which they were made are pretty unique, particularly if the ratings involve films outside the most popular 100 movies. So it's straightforward to find a match by comparing the anonymized data against publicly available ratings on the Internet Movie Database (IMDb) (abstract on the physics arxiv). The researchers used this method to find how individuals on the IMDb privately rated films on Netflix, in the process possibly working out their political affiliation, sexual preferences and a number of other personal details"

Content Producer since: October 28, 2006 I am a student at Clemson University in Clemson, SC. I love sports and I love to write. I am a junior and I study management. Football is my favorite sport and I love Erin Andrews. Coffee in the morning and a donut at night.

One of Lal’s most significant contributions to economic science is his recognition of cosmology as a factor endowment. This recognition enriches institutional theory by explicitly introducing religion and superstition into institutional settings and further illuminates the problems of path dependency. There have been great civilizations in the past, but none produced the Promethean growth that came with capitalism. The older agrarian civilizations grew extensively to the limits of their natural resources, but they lacked the innovation and creativity for the kind of intensive growth that capitalism generated. The reason for this lack is not that our ancestors had no instinct for enterprise, but that they were constrained by social norms and communal bonds and, as Lal asserts, by prevailing cosmological beliefs that suppressed individualism.

The second papal revolution occurred when Pope Gregory VII asserted the power of the church over that of the king or the emperor in the eleventh century. Lal argues, following Harold J. Berman (Law and Revolution [Cambridge, Mass.: Harvard University Press, 1983]), that this revolution set in place all the legal concepts and institutions needed for commerce.

"Jimbo" — was a finance major at Auburn University when the Mises Institute's Mark Thornton suggested he read "The Use of Knowledge in Society," a now-famous essay written by Austro-libertarian economist and Nobel laureate Friedrich von Hayek. The essay argues that prices in the market represent a spontaneous order that results from the interaction of individuals with diverse wants, allowing them to cooperate to achieve complex goals. According to a June 2007 Reason magazine interview, this insight of Hayek's is what led Wales to found Wikipedia. The rather lofty vision that inspired Wales? "Imagine a world in which every single person on the planet is given free access to the sum of all human knowledge. That's what we're doing."

Abstract  Most versions of secularization theory expect advanced modernity to weaken religion. In contrast, this chapter argues that two different dimensions of contemporary society affect religion in opposite ways. Rising levels of human security and well-being are assurned to drive towards religious decline, while growing cultural diversity is assumed to push towards religious growth. These two hypotheses are simultaneously investigated, using world wide data for 50 000 respondents from 37 countries with a predominantly Christian heritage. As dependent variables, two dimensions of religious involvement which relate to two core aspects of secularization theory are analyzed: church-oriented religious involvement and preferences for a religious impact on politics. The findings from three different analytical strategies demonstrate that each of the two religious orientations is positively related to the cultural diversity, and also that each of them is negatively related to human security and well-being. Furthermore, the results also indicate that the religious changes which took place between 1981 and 1999/2000 are negatively related to human well-being and security, and positively to cultural diversity. Thus, a set of comprehensive analyses of one and the same set of world wide data indicate that human security and cultural diversity affect religious involvement in opposite ways. It seems too simplistic, therefore, to view modernization as a universal cause of religious decline.

“Strauss’s interpretation of Plato is wrong from beginning to end,” Burnyeat argued. “There is much talk in Straussian writings about the nature of ‘the philosopher’ but no sign of any knowledge, from the inside, of what it is to be actively involved in philosophy.”

Strauss said, political philosophy is good for something: “If for no other purpose, at least in order to defend a reasonable policy against overgenerous or utopian thought, we would need a genuine political philosophy reminding us of the limits set to all human hopes and wishes.”

“I was certainly struck by how very skeptical he was for the prospects of establishing democracy in Germany,” Tarcov says. In “Re-education,” Strauss doubted that a just government in Germany could be constructed after the war, at least not if the effort were left to the Allies. “A form of government which is merely imposed by a victorious enemy will not last,” Strauss predicted. “Only Germans, only Germans who remained in Germany and shared all the misery of Nazi rule and of defeat, can do it. Only they will be able to speak a language understandable to post-Hitlerian Germany.”

productivity, wealth, and national incomes have advanced sufficiently far to support an adequate UBI. And if enacted, a basic income would serve as a powerful instrument of social justice: it would promote real freedom for all by providing the material resources that people need to pursue their aims. At the same time, it would help to solve the policy dilemmas of poverty and unemployment, and serve ideals associated with both the feminist and green movements.

in 1999, the Alaska Permanent Fund paid each person of whatever age who had been living in Alaska for at least one year an annual UBI of $1,680.

By universal basic income I mean an income paid by a government, at a uniform level and at regular intervals, to each adult member of society. The grant is paid, and its level is fixed, irrespective of whether the person is rich or poor, lives alone or with others, is willing to work or not. In most versions–certainly in mine–it is granted not only to citizens, but to all permanent residents.