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kenjiendo

Impact Factor and the Future of Medical Journals - Haider Javed Warraich - The Atlantic - 0 views

www.theatlantic.com/...282763

science research knowledge medical journals future peer review issues

shared by kenjiendo on 10 Jan 14 - No Cached
    • kenjiendo
      kenjiendo on 10 Jan 14
       
      An article highlighting recent criticism for the accuracy of published Medical Journals, origins of the issue, and possible solutions for the future. 
  • Impact Factor and the Future of Medical Journals Some research publications are getting away from flawed measures of influence that make it easy to game the system.
  • This year's Nobel Prize winner in physiology, Randy Scheckman, announced his decision to boycott the three major “luxury” journals: Science, Nature, and Cell.
  • ...19 more annotations...
  • medical journals are very rigid
  • impact factor, defined as the number of citations divided by the number of papers published in the journal, which is a measure to convey the influence of journals and the research they carry.
  • Journals employ several strategies to artificially raise the impact factor
  • caught trying to induce authors to increase the number of citations
  • cite each other’s articles
  • citations are barely a reflection of the quality of the research and that the impact factor is easily manipulated
  • shing’s growth is actually one of its g
  • overwhelmed with the avalanche of information
  • current system of peer-review, which originated in the 18th century, is now stressed
    • kenjiendo
      kenjiendo on 10 Jan 14
       
      An example from our reading from U6-9
  • future of the medical journal was, he summed it up in just one word: “Digital.”
  • more innovative approache
  • PLOS One, which provides individual article metrics to anyone who accesses the article.
  • Instead of letting the reputation of the journal decide the impact of its papers, PLOS One provides information about the influence of the article on a more granular level.
  • future of medical publishing is a democratic one
  • Smart software will decide based on largely open access journals which papers will be of most interest to a particular reader.
  • Biology Direct, a journal that provides open peer review that is available for readers to read along with the article, with or without changes suggested by the reviewers.
  • Impact Factor and the Future of Medical Journals
  • Impact Factor and the Future of Medical Journals
jongardner04

How Our Brains Make Memories | Science | Smithsonian - 1 views

www.smithsonianmag.com/...-brains-make-memories-14466850

memory brain

shared by jongardner04 on 16 Jan 15 - No Cached
  • Most people have so-called flashbulb memories of where they were and what they were doing when something momentous happened: the assassination of President John F. Kennedy, say, or the explosion of the space shuttle Challenger. (Unfortunately, staggeringly terrible news seems to come out of the blue more often than staggeringly good news.) But as clear and detailed as these memories feel, psychologists find they are surprisingly inaccurate.
  • Nader, now a neuroscientist at McGill University in Montreal, says his memory of the World Trade Center attack has played a few tricks on him. He recalled seeing television footage on September 11 of the first plane hitting the north tower of the World Trade Center. But he was surprised to learn that such footage aired for the first time the following day.
  • jongardner04 on 16 Jan 15
     
    Discusses how our brains make up memories and how they mislead us. Also talks about recollection of 9/11. 
Javier E

Is Algebra Necessary? - NYTimes.com - 1 views

www.nytimes.com/...is-algebra-necessary.html

math education requirement

shared by Javier E on 30 Jul 12 - Cached
  • My aim is not to spare students from a difficult subject, but to call attention to the real problems we are causing by misdirecting precious resources.
  • one in four ninth graders fail to finish high school. In South Carolina, 34 percent fell away in 2008-9, according to national data released last year; for Nevada, it was 45 percent. Most of the educators I’ve talked with cite algebra as the major academic reason.
  • Algebra is an onerous stumbling block for all kinds of students: disadvantaged and affluent, black and white. In New Mexico, 43 percent of white students fell below “proficient,” along with 39 percent in Tennessee
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  • The depressing conclusion of a faculty report: “failing math at all levels affects retention more than any other academic factor.” A national sample of transcripts found mathematics had twice as many F’s and D’s compared as other subjects.
  • Of all who embark on higher education, only 58 percent end up with bachelor’s degrees. The main impediment to graduation: freshman math.
  • California’s two university systems, for instance, consider applications only from students who have taken three years of mathematics and in that way exclude many applicants who might excel in fields like art or history. Community college students face an equally prohibitive mathematics wall. A study of two-year schools found that fewer than a quarter of their entrants passed the algebra classes they were required to take.
  • a definitive analysis by the Georgetown Center on Education and the Workforce forecasts that in the decade ahead a mere 5 percent of entry-level workers will need to be proficient in algebra or above.
  • “mathematical reasoning in workplaces differs markedly from the algorithms taught in school.” Even in jobs that rely on so-called STEM credentials — science, technology, engineering, math — considerable training occurs after hiring, including the kinds of computations that will be required.
  • I fully concur that high-tech knowledge is needed to sustain an advanced industrial economy. But we’re deluding ourselves if we believe the solution is largely academic.
  • Nor will just passing grades suffice. Many colleges seek to raise their status by setting a high mathematics bar. Hence, they look for 700 on the math section of the SAT, a height attained in 2009 by only 9 percent of men and 4 percent of women. And it’s not just Ivy League colleges that do this: at schools like Vanderbilt, Rice and Washington University in St. Louis, applicants had best be legacies or athletes if they have scored less than 700 on their math SATs.
  • A January 2012 analysis from the Georgetown center found 7.5 percent unemployment for engineering graduates and 8.2 percent among computer scientists.
  • “Our civilization would collapse without mathematics.” He’s absolutely right.
  • Quantitative literacy clearly is useful in weighing all manner of public policies
  • Mathematics is used as a hoop, a badge, a totem to impress outsiders and elevate a profession’s status.
  • Instead of investing so much of our academic energy in a subject that blocks further attainment for much of our population, I propose that we start thinking about alternatives. Thus mathematics teachers at every level could create exciting courses in what I call “citizen statistics.” This would not be a backdoor version of algebra, as in the Advanced Placement syllabus. Nor would it focus on equations used by scholars when they write for one another. Instead, it would familiarize students with the kinds of numbers that describe and delineate our personal and public lives.
  • This need not involve dumbing down. Researching the reliability of numbers can be as demanding as geometry.
  • I hope that mathematics departments can also create courses in the history and philosophy of their discipline, as well as its applications in early cultures. Why not mathematics in art and music — even poetry — along with its role in assorted sciences? The aim would be to treat mathematics as a liberal art, making it as accessible and welcoming as sculpture or ballet
  • Yes, young people should learn to read and write and do long division, whether they want to or not. But there is no reason to force them to grasp vectorial angles and discontinuous functions. Think of math as a huge boulder we make everyone pull, without assessing what all this pain achieves. So why require it, without alternatives or exceptions? Thus far I haven’t found a compelling answer.
kushnerha

The Rise of Hate Search - The New York Times - 0 views

www.nytimes.com/...the-rise-of-hate-search.html

new york times islamophobia terrorism language

shared by kushnerha on 13 Dec 15 - No Cached
  • after the media first reported that at least one of the shooters had a Muslim-sounding name, a disturbing number of Californians had decided what they wanted to do with Muslims: kill them.
  • the rest of America searched for the phrase “kill Muslims” with about the same frequency that they searched for “martini recipe,” “migraine symptoms” and “Cowboys roster.”
  • People often have vicious thoughts. Sometimes they share them on Google. Do these thoughts matter?Yes. Using weekly data from 2004 to 2013, we found a direct correlation between anti-Muslim searches and anti-Muslim hate crimes.
  • ...17 more annotations...
  • In 2014, according to the F.B.I., anti-Muslim hate crimes represented 16.3 percent of the total of 1,092 reported offenses. Anti-Semitism still led the way as a motive for hate crimes, at 58.2 percent.
  • Hate crimes may seem chaotic and unpredictable, a consequence of random neurons that happen to fire in the brains of a few angry young men. But we can explain some of the rise and fall of anti-Muslim hate crimes just based on what people are Googling about Muslims.
  • If our model is right, Islamophobia and thus anti-Muslim hate crimes are currently higher than at any time since the immediate aftermath of the Sept. 11 attacks.
  • How can these Google searches track Islamophobia so well? Who searches for “I hate Muslims” anyway?We often think of Google as a source from which we seek information directly, on topics like the weather, who won last night’s game or how to make apple pie. But sometimes we type our uncensored thoughts into Google, without much hope that Google will be able to help us. The search window can serve as a kind of confessional.
  • It is not just that hatred against Muslims is extremely high today. It’s that it’s exceptional compared with prejudice against every other group in the United States.
  • “If someone is willing to say ‘I hate them’ or ‘they disgust me,’ we know that those emotions are as good a predictor of behavior as actual intent,” said Susan Fiske, a social psychologist at Princeton
  • Google searches seem to suffer from selection bias: Instead of asking a random sample of Americans how they feel, you just get information from those who are motivated to search. But this restriction may actually help search data predict hate crimes.
  • “Google searches answer a different question: What do people excited enough by an issue to comment on it think and believe about it? The answer to this question, just because it is unrepresentative of the public as a whole, may be a better bet to predict hate crimes.”
  • While the vast majority of Muslim Americans won’t be victims of hate crimes, few escape the “constant sense of fear and paranoia” that they or their loved ones might be next, said Rana Ibrahem
  • What about the other side of the coin — compassion and understanding? Do they stand a chance against hate?Searches for information about Islam and Muslims did rise after the attacks in Paris and San Bernardino. Yet they rose far less than searches for hate did. “Who is Muhammad?” “what do Muslims believe?” and “what does the Quran say?” for instance, were no match for intolerance.
  • Google searches expressing moods, rather than looking for information, represent a tiny sample of everyone who is actually thinking those thoughts.
  • The search data also tells us that changes in Americans’ policy concerns have been dramatic. They happened, quite literally, within minutes of the terror attacks.Before the Paris attacks, 60 percent of Americans’ searches that took an obvious view of Syrian refugees saw them positively, asking how they could “help,” “volunteer” or “aid.” The other 40 percent were negative and mostly expressed skepticism about security. After Paris, however, the share of people opposed to refugees rose to 80 percent.
  • One idea might be to increase cultural integration. This is based on the “contact hypothesis”: If more Americans have Muslim neighbors, they will learn not to harbor irrational hate. We did not find support for this in the data — in fact, we found evidence for the opposite.
  • That’s evidence for the dominance of the “racial threat” hypothesis, which predicts that proximity breeds tension, not trust.
  • Another solution might be for leaders to talk about the importance of tolerance and the irrationality of hatred, as President Obama did in his Oval Office speech last Sunday night. He asked Americans to reject discrimination and religious tests for immigration. The reactions to his speech offer an excellent opportunity to see what works and what doesn’t work.
  • There was one line, however, that did trigger the type of response Mr. Obama might have wanted. He said, “Muslim Americans are our friends and our neighbors, our co-workers, our sports heroes and yes, they are our men and women in uniform, who are willing to die in defense of our country.”After this line, for the first time in more than a year, the top Googled noun after “Muslim” was not “terrorists,” “extremists” or “refugees.” It was “athletes,” followed by “soldiers.” And, in fact, “athletes” kept the top spot for a full day afterward.
  • On the whole, though, the response to the president’s speech shows that appealing to the better angels of an angry mob will most likely just backfire.
Javier E

How YouTube Drives People to the Internet's Darkest Corners - WSJ - 0 views

www.wsj.com/...ets-darkest-corners-1518020478

youtube social media advertising google partisan extremism research bias

shared by Javier E on 10 Feb 18 - No Cached
  • YouTube is the new television, with more than 1.5 billion users, and videos the site recommends have the power to influence viewpoints around the world.
  • Those recommendations often present divisive, misleading or false content despite changes the site has recently made to highlight more-neutral fare, a Wall Street Journal investigation found.
  • Behind that growth is an algorithm that creates personalized playlists. YouTube says these recommendations drive more than 70% of its viewing time, making the algorithm among the single biggest deciders of what people watch.
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  • People cumulatively watch more than a billion YouTube hours daily world-wide, a 10-fold increase from 2012
  • The Journal investigation found YouTube’s recommendations often lead users to channels that feature conspiracy theories, partisan viewpoints and misleading videos, even when those users haven’t shown interest in such content.
  • When users show a political bias in what they choose to view, YouTube typically recommends videos that echo those biases, often with more-extreme viewpoints.
  • Such recommendations play into concerns about how social-media sites can amplify extremist voices, sow misinformation and isolate users in “filter bubbles”
  • Unlike Facebook Inc. and Twitter Inc. sites, where users see content from accounts they choose to follow, YouTube takes an active role in pushing information to users they likely wouldn’t have otherwise seen.
  • “The editorial policy of these new platforms is to essentially not have one,”
  • “That sounded great when it was all about free speech and ‘in the marketplace of ideas, only the best ones win.’ But we’re seeing again and again that that’s not what happens. What’s happening instead is the systems are being gamed and people are being gamed.”
  • YouTube has been tweaking its algorithm since last autumn to surface what its executives call “more authoritative” news source
  • YouTube last week said it is considering a design change to promote relevant information from credible news sources alongside videos that push conspiracy theories.
  • After the Journal this week provided examples of how the site still promotes deceptive and divisive videos, YouTube executives said the recommendations were a problem.
  • YouTube engineered its algorithm several years ago to make the site “sticky”—to recommend videos that keep users staying to watch still more, said current and former YouTube engineers who helped build it. The site earns money selling ads that run before and during videos.
  • The algorithm doesn’t seek out extreme videos, they said, but looks for clips that data show are already drawing high traffic and keeping people on the site. Those videos often tend to be sensationalist and on the extreme fringe, the engineers said.
  • There is another way to calculate recommendations, demonstrated by YouTube’s parent, Alphabet Inc.’s Google. It has designed its search-engine algorithms to recommend sources that are authoritative, not just popular.
  • Google spokeswoman Crystal Dahlen said that Google improved its algorithm last year “to surface more authoritative content, to help prevent the spread of blatantly misleading, low-quality, offensive or downright false information,” adding that it is “working with the YouTube team to help share learnings.”
  • In recent weeks, it has expanded that change to other news-related queries. Since then, the Journal’s tests show, news searches in YouTube return fewer videos from highly partisan channels.
  • YouTube’s recommendations became even more effective at keeping people on the site in 2016, when the company began employing an artificial-intelligence technique called a deep neural network that makes connections between videos that humans wouldn’t. The algorithm uses hundreds of signals, YouTube says, but the most important remains what a given user has watched.
  • Using a deep neural network makes the recommendations more of a black box to engineers than previous techniques,
  • “We don’t have to think as much,” he said. “We’ll just give it some raw data and let it figure it out.”
  • To better understand the algorithm, the Journal enlisted former YouTube engineer Guillaume Chaslot, who worked on its recommendation engine, to analyze thousands of YouTube’s recommendations on the most popular news-related queries
  • Mr. Chaslot created a computer program that simulates the “rabbit hole” users often descend into when surfing the site. In the Journal study, the program collected the top five results to a given search. Next, it gathered the top three recommendations that YouTube promoted once the program clicked on each of those results. Then it gathered the top three recommendations for each of those promoted videos, continuing four clicks from the original search.
  • The first analysis, of November’s top search terms, showed YouTube frequently led users to divisive and misleading videos. On the 21 news-related searches left after eliminating queries about entertainment, sports and gaming—such as “Trump,” “North Korea” and “bitcoin”—YouTube most frequently recommended these videos:
  • YouTube’s algorithm tweaks don’t appear to have changed how YouTube recommends videos on its home page. On the home page, the algorithm provides a personalized feed for each logged-in user largely based on what the user has watched.
  • Repeated tests by the Journal as recently as this week showed the home page often fed far-right or far-left videos to users who watched relatively mainstream news sources, such as Fox News and MSNBC.
  • Searching some topics and then returning to the home page without doing a new search can produce recommendations that push users toward conspiracy theories even if they seek out just mainstream sources.
  • After searching for “9/11” last month, then clicking on a single CNN clip about the attacks, and then returning to the home page, the fifth and sixth recommended videos were about claims the U.S. government carried out the attacks. One, titled “Footage Shows Military Plane hitting WTC Tower on 9/11—13 Witnesses React”—had 5.3 million views.
sissij

Chinese Mistake Satire on Trump for Real News - The New York Times - 3 views

www.nytimes.com/...china-trump-media-satire.html

new york times social media language

shared by sissij on 09 Mar 17 - No Cached
  • A frantic President Trump, holding court in a bathrobe, ordered his aides to wrap the White House telephones in tinfoil, several Chinese publications reported this week, citing The New Yorker.
  • Internet readers were puzzled. The state-run news media — and China’s army of censors — are not known for making jokes. Was this for real?
  • Others were more discerning. “This was made up and meant to be funny,” another user said. “Surprising it was treated as news. Editor, could you be more professional?”
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  • It was not the first time that American humorists have unintentionally duped the Chinese news media.
  • sissij on 09 Mar 17
     
    I think this is not that the editors in China are being unprofessional. It is just they are not used to the satire in America. The news style in different country is very different. It reminded me of an online course I took over the winter break about social media. The teacher in that course highlighted that the social media in western culture are not tightly controlled by the government so their language are more personal. The social media in China is tightly controlled by the government so the language it uses is usually very formal and serious. --Sissi (3/9/2017)
Javier E

Economics of Good and Evil: The Quest for Economic Meaning from Gilgamesh to Wall Stree... - 1 views

DIIGO_FILE_HOME/7ui9/74ec4c99e72deda4a64da10692a15bf6

economics history literature good evil theory philosophy philosophers Bible Gilgamesh Adam Smith

shared by Javier E on 15 Aug 19 - No Cached
  • Instead of self-confident and self-centered answers, the author humbly asks fundamental questions: What is economics? What is its meaning? Where does this new religion, as it is sometimes called, come from? What are its possibilities and its limitations and borders, if there are any? Why are we so dependent on permanent growing of growth and growth of growing of growth? Where did the idea of progress come from, and where is it leading us? Why are so many economic debates accompanied by obsession and fanaticism?
  • The majority of our political parties act with a narrow materialistic focus when, in their programs, they present the economy and finance first; only then, somewhere at the end, do we find culture as something pasted on or as a libation for a couple of madmen.
  • most of them—consciously or unconsciously—accept and spread the Marxist thesis of the economic base and the spiritual superstructure.
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  • He tries to break free of narrow specialization and cross the boundaries between scientific disciplines. Expeditions beyond economics’ borders and its connection to history, philosophy, psychology, and ancient myths are not only refreshing, but necessary for understanding the world of the twenty-first century.
  • Reality is spun from stories, not from material. Zdeněk Neubauer
  • Before it was emancipated as a field, economics lived happily within subsets of philosophy—ethics, for example—miles away from today’s concept of economics as a mathematical-allocative science that views “soft sciences” with a scorn born from positivistic arrogance. But our thousand-year “education” is built on a deeper, broader, and oftentimes more solid base. It is worth knowing about.
  • Outside of our history, we have nothing more.
  • The study of the history of a certain field is not, as is commonly held, a useless display of its blind alleys or a collection of the field’s trials and errors (until we got it right), but history is the fullest possible scope of study of a menu that the given field can offer.
  • History of thought helps us to get rid of the intellectual brainwashing of the age, to see through the intellectual fashion of the day, and to take a couple of steps back.
  • “The separation between the history of a science, its philosophy, and the science itself dissolves into thin air, and so does the separation between science and non-science; differences between the scientific and unscientific are vanishing.”
  • we seek to chart the development of the economic ethos. We ask questions that come before any economic thinking can begin—both philosophically and, to a degree, historically. The area here lies at the very borders of economics—and often beyond. We may refer to this as protoeconomics (to borrow a term from protosociology) or, perhaps more fittingly, metaeconomics (to borrow a term from metaphysics).
  • stories; Adam Smith believed. As he puts it in The Theory of Moral Sentiments, “the desire of being believed, or the desire of persuading, of leading and directing other people, seems to be one of the strongest of all our natural desires.”
  • “The human mind is built to think in terms of narratives … in turn, much of human motivation comes from living through a story of our lives, a story that we tell to ourselves and that creates a framework of our motivation. Life could be just ‘one damn thing after another’ if it weren’t for such stories. The same is true for confidence in a nation, a company, or an institution. Great leaders are foremost creators of stories.”
  • contrary to what our textbooks say, economics is predominantly a normative field. Economics not only describes the world but is frequently about how the world should be (it should be effective, we have an ideal of perfect competition, an ideal of high-GDP growth in low inflation, the effort to achieve high competitiveness …). To this end, we create models, modern parables,
  • I will try to show that mathematics, models, equations, and statistics are just the tip of the iceberg of economics; that the biggest part of the iceberg of economic knowledge consists of everything else; and that disputes in economics are rather a battle of stories and various metanarratives than anything else.
  • That is the reason for this book: to look for economic thought in ancient myths and, vice versa, to look for myths in today’s economics.
  • is a paradox that a field that primarily studies values wants to be value-free. One more paradox is this: A field that believes in the invisible hand of the market wants to be without mysteries.
  • Almost all of the key concepts by which economics operates, both consciously and unconsciously, have a long history, and their roots extend predominantly outside the range of economics, and often completely beyond that of science.
  • The History of Animal Spirits: Dreams Never Sleep
  • In this sense, “the study of economics is too narrow and too fragmentary to lead to valid insight, unless complemented and completed by a study of metaeconomics.”17
  • The more important elements of a culture or field of inquiry such as economics are found in fundamental assumptions that adherents of all the various systems within the epoch unconsciously presuppose. Such assumptions appear so obvious that people do not know what they are assuming, because no other way of putting things has ever occurred to them, as the philosopher Alfred Whitehead notes in Adventures of Ideas.
  • I argue that economic questions were with mankind long before Adam Smith. I argue that the search for values in economics did not start with Adam Smith but culminated with him.
  • We should go beyond economics and study what beliefs are “behind the scenes,” ideas that have often become the dominant yet unspoken assumptions in our theories. Economics is surprisingly full of tautologies that economists are predominantly unaware of. I
  • argue that economics should seek, discover, and talk about its own values, although we have been taught that economics is a value-free science. I argue that none of this is true and that there is more religion, myth, and archetype in economics than there is mathematics.
  • In a way, this is a study of the evolution of both homo economicus and, more importantly, the history of the animal spirits within him. This book tries to study the evolution of the rational as well as the emotional and irrational side of human beings.
  • I argue that his most influential contribution to economics was ethical. His other thoughts had been clearly expressed long before him, whether on specialization, or on the principle of the invisible hand of the market. I try to show that the principle of the invisible hand of the market is much more ancient and developed long before Adam Smith. Traces of it appear even in the Epic of Gilgamesh, Hebrew thought, and in Christianity, and it is expressly stated by Aristophanes and Thomas Aquinas.
  • This is not a book on the thorough history of economic thought. The author aims instead to supplement certain chapters on the history of economic thought with a broader perspective and analysis of the influences that often escape the notice of economists and the wider public.
  • Progress (Naturalness and Civilization)
  • The Economy of Good and Evil
  • from his beginnings, man has been marked as a naturally unnatural creature, who for unique reasons surrounds himself with external possessions. Insatiability, both material and spiritual, are basic human metacharacteristics, which appear as early as the oldest myths and stories.
  • the Hebrews, with linear time, and later the Christians gave us the ideal (or amplified the Hebrew ideal) we now embrace. Then the classical economists secularized progress. How did we come to today’s progression of progress, and growth for growth’s sake?
  • The Need for Greed: The History of Consumption and Labor
  • Metamathematics From where did economics get the concept of numbers as the very foundation of the world?
  • mathematics at the core of economics, or is it just the icing of the cake, the tip of the iceberg of our field’s inquiry?
  • idea that we can manage to utilize our natural egoism, and that this evil is good for something, is an ancient philosophical and mythical concept. We will also look into the development of the ethos of homo economicus, the birth of “economic man.”
  • All of economics is, in the end, economics of good and evil. It is the telling of stories by people of people to people. Even the most sophisticated mathematical model is, de facto, a story, a parable, our effort to (rationally) grasp the world around us.
  • Masters of the Truth
  • Originally, truth was a domain of poems and stories, but today we perceive truth as something much more scientific, mathematical. Where does one go (to shop) for the truth? And who “has the truth” in our epoch?
  • Our animal spirits (something of a counterpart to rationality) are influenced by the archetype of the hero and our concept of what is good.
  • The entire history of ethics has been ruled by an effort to create a formula for the ethical rules of behavior. In the final chapter we will show the tautology of Max Utility, and we will discuss the concept of Max Good.
  • The History of the Invisible Hand of the Market and Homo Economicus
  • We understand “economics” to mean a broader field than just the production, distribution, and consumption of goods and services. We consider economics to be the study of human relations that are sometimes expressible in numbers, a study that deals with tradables, but one that also deals with nontradables (friendship, freedom, efficiency, growth).
  • When we mention economics in this book, we mean the mainstream perception of it, perhaps as best represented by Paul Samuelson.
  • By the term homo economicus, we mean the primary concept of economic anthropology. It comes from the concept of a rational individual, who, led by narrowly egotistical motives, sets out to maximize his benefit.
  • the Epic of Gilgamesh bears witness to the opposite—despite the fact that the first written clay fragments (such as notes and bookkeeping) of our ancestors may have been about business and war, the first written story is mainly about great friendship and adventure.
  • there is no mention of either money or war; for example, not once does anyone in the whole epic sell or purchase something.5 No nation conquers another, and we do not encounter a mention even of the threat of violence.
  • is a story of nature and civilization, of heroism, defiance, and the battle against the gods, and evil; an epic about wisdom, immortality, and also futility.
  • Gilgamesh becomes a hero not only due to his strength, but also due to discoveries and deeds whose importance were in large part economic—direct gaining of construction materials in the case of felling the cedar forest, stopping Enkidu from devastating Uruk’s economy, and discovering new desert routes during his expeditions.
  • Even today, we often consider the domain of humanity (human relations, love, friendship, beauty, art, etc.) to be unproductive;
  • Even today we live in Gilgamesh’s vision that human relations—and therefore humanity itself—are a disturbance to work and efficiency; that people would perform better if they did not “waste” their time and energy on nonproductive things.
  • But it is in friendship where—often by-the-way, as a side product, an externality—ideas and deeds are frequently performed or created that together can altogether change the face of society.19 Friendship can go against an ingrained system in places where an individual does not have the courage to do so himself or herself.
  • As Joseph Stiglitz says, One of the great “tricks” (some say “insights”) of neoclassical economics is to treat labour like any other factor of production. Output is written as a function of inputs—steel, machines, and labour. The mathematics treats labour like any other commodity, lulling one into thinking of labour like an ordinary commodity, such as steel or plastic.
  • Even the earliest cultures were aware of the value of cooperation on the working level—today we call this collegiality, fellowship, or, if you want to use a desecrated term, comradeship. These “lesser relationships” are useful and necessary for society and for companies because work can be done much faster and more effectively if people get along with each other on a human level
  • But true friendship, which becomes one of the central themes of the Epic of Gilgamesh, comes from completely different material than teamwork. Friendship, as C. S. Lewis accurately describes it, is completely uneconomical, unbiological, unnecessary for civilization, and an unneeded relationship
  • Here we have a beautiful example of the power of friendship, one that knows how to transform (or break down) a system and change a person. Enkidu, sent to Gilgamesh as a punishment from the gods, in the end becomes his faithful friend, and together they set out against the gods. Gilgamesh would never have gathered the courage to do something like that on his own—nor would Enkidu.
  • Due to their friendship, Gilgamesh and Enkidu then intend to stand up to the gods themselves and turn a holy tree into mere (construction) material they can handle almost freely, thereby making it a part of the city-construct, part of the building material of civilization, thus “enslaving” that which originally was part of wild nature. This is a beautiful proto-example of the shifting of the borders between the sacred and profane (secular)—and to a certain extent also an early illustration of the idea that nature is there to provide cities and people with raw material and production resources.
  • started with Babylonians—rural nature becomes just a supplier of raw materials, resources (and humans the source of human resources). Nature is not the garden in which humans were created and placed, which they should care for and which they should reside in, but becomes a mere reservoir for natural (re)sources.
  • But labour is unlike any other commodity. The work environment is of no concern for steel; we do not care about steel’s well-being.16
  • Both heroes change—each from opposite poles—into humans. In this context, a psychological dimension to the story may be useful: “Enkidu (…) is Gilgamesh’s alter ego, the dark, animal side of his soul, the complement to his restless heart. When Gilgamesh found Enkidu, he changed from a hated tyrant into the protector of his city. (…)
  • To be human seems to be somewhere in between, or both of these two. We
  • this moment of rebirth from an animal to a human state, the world’s oldest preserved epic implicitly hints at something highly important. Here we see what early cultures considered the beginning of civilization. Here is depicted the difference between people and animals or, better, savages. Here the epic quietly describes birth, the awakening of a conscious, civilized human. We are witnesses to the emancipation of humanity from animals,
  • The entire history of culture is dominated by an effort to become as independent as possible from the whims of nature.39 The more developed a civilization is, the more an individual is protected from nature and natural influences and knows how to create around him a constant or controllable environment to his liking.
  • The price we pay for independence from the whims of nature is dependence on our societies and civilizations. The more sophisticated a given society is as a whole, the less its members are able to survive on their own as individuals, without society.
  • The epic captures one of the greatest leaps in the development of the division of labor. Uruk itself is one of the oldest cities of all, and in the epic it reflects a historic step forward in specialization—in the direction of a new social city arrangement. Because of the city wall, people in the city can devote themselves to things other than worrying about their own safety, and they can continue to specialize more deeply.
  • Human life in the city gains a new dimension and suddenly it seems more natural to take up issues going beyond the life span of an individual. “The city wall symbolizes as well as founds the permanence of the city as an institution which will remain forever and give its inhabitants the certainty of unlimited safety, allowing them to start investing with an outlook reaching far beyond the borders of individual life.
  • The wall around the city of Uruk is, among other things, a symbol of an internal distancing from nature, a symbol of revolts against submission to laws that do not come under the control of man and that man can at most discover and use to his benefit.
  • “The chief thing which the common-sense individual wants is not satisfactions for the wants he had, but more, and better wants.”47
  • If a consumer buys something, theoretically it should rid him of one of his needs—and the aggregate of things they need should be decreased by one item. In reality, though, the aggregate of “I want to have” expands together with the growing aggregate of “I have.”
  • can be said that Enkidu was therefore happy in his natural state, because all of his needs were satiated. On the other hand, with people, it appears that the more a person has, the more developed and richer, the greater the number of his needs (including the unsaturated ones).
  • the Old Testament, this relationship is perceived completely differently. Man (humanity) is created in nature, in a garden. Man was supposed to care for the Garden of Eden and live in harmony with nature and the animals. Soon after creation, man walks naked and is not ashamed, de facto the same as the animals. What is characteristic is that man dresses (the natural state of creation itself is not enough for him), and he (literally and figuratively) covers52 himself—in shame after the fall.53
  • Nature is where one goes to hunt, collect crops, or gather the harvest. It is perceived as the saturator of our needs and nothing more. One goes back to the city to sleep and be “human.” On the contrary, evil resides in nature. Humbaba lives in the cedar forest, which also happens to be the reason to completely eradicate it.
  • Symbolically, then, we can view the entire issue from the standpoint of the epic in the following way: Our nature is insufficient, bad, evil, and good (humane) occurs only after emancipation from nature (from naturalness), through culturing and education. Humanity is considered as being in civilization.
  • The city was frequently (at least in older Jewish writings) a symbol of sin, degeneration, and decadence—nonhumanity. The Hebrews were originally a nomadic nation, one that avoided cities. It is no accident that the first important city57 mentioned in the Bible is proud Babylon,58 which God later turns to dust.
  • is enough, for example, to read the Book of Revelation to see how the vision of paradise developed from the deep Old Testament period, when paradise was a garden. John describes his vision of heaven as a city—paradise is in New Jerusalem, a city where the dimensions of the walls(!) are described in detail, as are the golden streets and gates of pearl.
  • Hebrews later also chose a king (despite the unanimous opposition of God’s prophets) and settled in cities, where they eventually founded the Lord’s Tabernacle and built a temple for Him. The city of Jerusalem later gained an illustrious position in all of religion.
  • this time Christianity (as well as the influence of the Greeks) does not consider human naturalness to be an unambiguous good, and it does not have such an idyllic relationship to nature as the Old Testament prophets.
  • If a tendency toward good is not naturally endowed in people, it must be imputed from above through violence or at least the threat of violence.
  • If we were to look at human naturalness as a good, then collective social actions need a much weaker ruling hand. If people themselves have a natural tendency (propensity) toward good, this role does not have to be supplied by the state, ruler, or, if you wish, Leviathan.
  • How does this affect economics?
  • us return for the last time to the humanization of the wild Enkidu, which is a process we can perceive with a bit of imagination as the first seed of the principle of the market’s invisible hand, and therefore the parallels with one of the central schematics of economic thinking.
  • Sometimes it is better to “harness the devil to the plow” than to fight with him. Instead of summoning up enormous energy in the fight against evil, it is better to use its own energy to reach a goal we desire; setting up a mill on the turbulent river instead of futile efforts to remove the current. This is also how Saint Prokop approached it in one of the oldest Czech legends.
  • Enkidu caused damage and it was impossible to fight against him. But with the help of a trap, trick, this evil was transformed into something that greatly benefited civilization.
  • By culturing and “domesticating” Enkidu, humanity tamed the uncontrollable wild and chaotic evil
  • Enkidu devastated the doings (the external, outside-the-walls) of the city. But he was later harnessed and fights at the side of civilization against nature, naturalness, the natural state of things.
  • A similar motif appears a thousand years after the reversal, which is well known even to noneconomists as the central idea of economics: the invisible hand of the market.
  • A similar story (reforming something animally wild and uncultivated in civilizational achievement) is used by Thomas Aquinas in his teachings. Several centuries later, this idea is fully emancipated in the hands of Bernard Mandeville and his Fable of the Bees: or, Private Vices, Publick Benefits. The economic and political aspects of this idea are—often incorrectly—ascribed to Adam Smith.
  • Here the individual does not try anymore to maximize his goods or profits, but what is important is writing his name in human memory in the form of heroic acts or deeds.
  • immortality, one connected with letters and the cult of the word: A name and especially a written name survives the body.”77
  • After this disappointment, he comes to the edge of the sea, where the innkeeper Siduri lives. As tonic for his sorrow, she offers him the garden of bliss, a sort of hedonistic fortress of carpe diem, where a person comes to terms with his mortality and at least in the course of the end of his life maximizes earthly pleasures, or earthly utility.
  • In the second stage, after finding his friend Enkidu, Gilgamesh abandons the wall and sets out beyond the city to maximalize heroism. “In his (…) search of immortal life, Gilgamesh
  • The hero refuses hedonism in the sense of maximizing terrestrial pleasure and throws himself into things that will exceed his life. In the blink of an eye, the epic turns on its head the entire utility maximization role that mainstream economics has tirelessly tried to sew on people as a part of their nature.81
  • It is simpler to observe the main features of our civilization at a time when the picture was more readable—at a time when our civilization was just being born and was still “half-naked.” In other words, we have tried to dig down to the bedrock of our written civilization;
  • today remember Gilgamesh for his story of heroic friendship with Enkidu, not for his wall, which no longer reaches monumental heights.
  • the eleventh and final tablet, Gilgamesh again loses what he sought. Like Sisyphus, he misses his goal just before the climax
  • is there something from it that is valid today? Have we found in Gilgamesh certain archetypes that are in us to this day?
  • The very existence of questions similar to today’s economic ones can be considered as the first observation. The first written considerations of the people of that time were not so different from those today. In other words: The epic is understandable for us, and we can identify with it.
  • We have also been witnesses to the very beginnings of man’s culturing—a great drama based on a liberation and then a distancing from the natural state.
  • Let us take this as a memento in the direction of our restlessness, our inherited dissatisfaction and the volatility connected to it. Considering that they have lasted five thousand years and to this day we find ourselves in harmony with a certain feeling of futility, perhaps these characteristics are inherent in man.
  • Gilgamesh had a wall built that divided the city from wild nature and created a space for the first human culture. Nevertheless, “not even far-reaching works of civilization could satisfy human desire.”
  • Friendship shows us new, unsuspected adventures, gives us the opportunity to leave the wall and to become neither its builder nor its part—to not be another brick in the wall.
  • with the phenomenon of the creation of the city, we have seen how specialization and the accumulation of wealth was born, how holy nature was transformed into a secular supplier of resources, and also how humans’ individualistic ego was emancipated.
  • to change the system, to break down that which is standing and go on an expedition against the gods (to awaken, from naïveté to awakening) requires friendship.
  • For small acts (hunting together, work in a factory), small love is enough: Camaraderie. For great acts, however, great love is necessary, real love: Friendship. Friendship that eludes the economic understanding of quid pro quo. Friendship gives. One friend gives (fully) for the other. That is friendship for life and death,
  • The thought that humanity comes at the expense of efficiency is just as old as humanity itself—as we have shown, subjects without emotion are the ideal of many tyrants.
  • The epic later crashes this idea through the friendship of Gilgamesh and Enkidu. Friendship—the biologically least essential love, which at first sight appears to be unnecessary
  • less a civilized, city person is dependent on nature, the more he or she is dependent on the rest of society. Like Enkidu, we have exchanged nature for society; harmony with (incalculable) nature for harmony with (incalculable) man.
  • human nature good or evil? To this day these questions are key for economic policy: If we believe that man is evil in his nature, therefore that a person himself is dog eat dog (animal), then the hard hand of a ruler is called for. If we believe that people in and of themselves, in their nature, gravitate toward good, then it is possible to loosen up the reins and live in a society that is more laissez-faire.
  • For a concept of historical progress, for the undeification of heroes, rulers, and nature, mankind had to wait for the Hebrews.
  • Because nature is not undeified, it is beyond consideration to explore it, let alone intervene in it (unless a person was a two-thirds god like Gilgamesh). It
  • They practiced money lending, traded in many assets (…) and especially were engaged in the trading of shares on capital markets, worked in currency exchange and frequently figured as mediators in financial transactions (…), they functioned as bankers and participated in emissions of all possible forms.
  • As regards modern capitalism (as opposed to the ancient and medieval periods) … there are activities in it which are, in certain forms, inherently (and completely necessarily) present—both from an economic and legal standpoint.7
  • As early as the “dark” ages, the Jews commonly used economic tools that were in many ways ahead of their time and that later became key elements of the modern economy:
  • Gilgamesh’s story ends where it began. There is a consistency in this with Greek myths and fables: At the end of the story, no progress occurs, no essential historic change; the story is set in indefinite time, something of a temporal limbo.
  • Jews believe in historical progress, and that progress is in this world.
  • For a nation originally based on nomadism, where did this Jewish business ethos come from? And can the Hebrews truly be considered as the architects of the values that set the direction of our civilization’s economic thought?
  • Hebrew religiosity is therefore strongly connected with this world, not with any abstract world, and those who take pleasure in worldly possessions are not a priori doing anything wrong.
  • PROGRESS: A SECULARIZED RELIGION One of the things the writers of the Old Testament gave to mankind is the idea and notion of progress. The Old Testament stories have their development; they change the history of the Jewish nation and tie in to each other. The Jewish understanding of time is linear—it has a beginning and an end.
  • The observance of God’s Commandments in Judaism leads not to some ethereal other world, but to an abundance of material goods (Genesis 49:25–26, Leviticus 26:3–13, Deuteronomy 28:1–13) (…) There are no accusing fingers pointed at
  • There are no echoes of asceticism nor for the cleansing and spiritual effect of poverty. It is fitting therefore, that the founders of Judaism, the Patriarchs Abraham, Isaac and Jacob, were all wealthy men.12
  • about due to a linear understanding of history. If history has a beginning as well as an end, and they are not the same point, then exploration suddenly makes sense in areas where the fruits are borne only in the next generation.
  • What’s more, economic progress has almost become an assumption of modern functional societies. We expect growth. We take it automatically. Today, if nothing “new” happens, if GDP does not grow (we say it stagnates) for several quarters, we consider it an anomaly.
  • however, the idea of progress itself underwent major changes, and today we perceive it very differently. As opposed to the original spiritual conceptions, today we perceive progress almost exclusively in an economic or scientific-technological sense.
  • Because care for the soul has today been replaced by care for external things,
  • This is why we must constantly grow, because we (deep down and often implicitly) believe that we are headed toward an (economic) paradise on Earth.
  • Only since the period of scientific-technological revolution (and at a time when economics was born as an independent field) is material progress automatically assumed.
  • Jewish thought is the most grounded, most realistic school of thought of all those that have influenced our culture.17 An abstract world of ideas was unknown to the Jews. To this day it is still forbidden to even depict God, people, and animals in symbols, paintings, statues, and drawings.
  • economists have become key figures of great importance in our time (Kacířské eseje o filosofii dějin [Heretical Essays in the Philosophy of History]). They are expected to perform interpretations of reality, give prophetic services (macroeconomic forecasts), reshape reality (mitigate the impacts of the crisis, speed up growth), and, in the long run, provide leadership on the way to the Promised Land—paradise on Earth.
  • REALISM AND ANTIASCETICISM Aside from ideas of progress, the Hebrews brought another very fundamental contribution to our culture: The desacralization of heroes, nature, and rulers.
  • Voltaire writes: “It certain fact is, that in his public laws he [Moses] never so much as once made mention of a life to come, limiting all punishments and all rewards to the present life.”21
  • As opposed to Christianity, the concept of an extraterrestrial paradise or heaven was not developed much in Hebrew thought.19 The paradise of the Israelites—Eden—was originally placed on Earth at a given place in Mesopotamia20 and at a given time,
  • The Hebrews consider the world to be real—not just a shadow reflection of a better world somewhere in the cloud of ideas, something the usual interpretation of history ascribes to Plato. The soul does not struggle against the body and is not its prisoner, as Augustine would write later.
  • The land, the world, the body, and material reality are for Jews the paramount setting for divine history, the pinnacle of creation. This idea is the conditio sine qua non of the development of economics, something of an utterly earthly making,
  • The mythology of the hero-king was strongly developed in that period, which Claire Lalouette summarizes into these basic characteristics: Beauty (a perfect face, on which it is “pleasant to look upon,” but also “beauty,” expressed in the Egyptian word nefer, not only means aesthetics, but contains moral qualities as well),
  • THE HERO AND HIS UNDEIFICATION: THE DREAM NEVER SLEEPS The concept of the hero is more important than it might appear. It may be the remote origin of Keynes’s animal spirits, or the desire to follow a kind of internal archetype that a given individual accepts as his own and that society values.
  • This internal animator of ours, our internal mover, this dream, never sleeps and it influences our behavior—including economic behavior—more than we want to realize.
  • manliness and strength,28 knowledge and intelligence,29 wisdom and understanding, vigilance and performance, fame and renown (fame which overcomes enemies because “a thousand men would not be able to stand firmly in his presence”);30 the hero is a good shepherd (who takes care of his subordinates), is a copper-clad rampart, the shield of the land, and the defender of heroes.
  • Each of us probably has a sort of “hero within”—a kind of internal role-model, template, an example that we (knowingly or not) follow. It is very important what kind of archetype it is, because its role is dominantly irrational and changes depending on time and the given civilization.
  • The oldest was the so-called Trickster—a fraudster; then the culture bearer—Rabbit; the musclebound hero called Redhorn; and finally the most developed form of hero: the Twins.
  • the Egyptian ruler, just as the Sumerian, was partly a god, or the son of a god.31
  • Jacob defrauds his father Isaac and steals his brother Esau’s blessing of the firstborn. Moses murders an Egyptian. King David seduces the wife of his military commander and then has him killed. In his old age, King Solomon turns to pagan idols, and so on.
  • Anthropology knows several archetypes of heroes. The Polish-born American anthropologist Paul Radin examined the myths of North American Indians and, for example, in his most influential book, The Trickster, he describes their four basic archetypes of heroes.
  • The Torah’s heroes (if that term can be used at all) frequently make mistakes and their mistakes are carefully recorded in the Bible—maybe precisely so that none of them could be deified.32
  • We do not have to go far for examples. Noah gets so drunk he becomes a disgrace; Lot lets his own daughters seduce him in a similar state of drunkenness. Abraham lies and (repeatedly) tries to sell his wife as a concubine.
  • the Hebrew heroes correspond most to the Tricksters, the Culture Bearers, and the Twins. The divine muscleman, that dominant symbol we think of when we say hero, is absent here.
  • To a certain extent it can be said that the Hebrews—and later Christianity—added another archetype, the archetype of the heroic Sufferer.35 Job
  • Undeification, however, does not mean a call to pillage or desecration; man was put here to take care of nature (see the story of the Garden of Eden or the symbolism of the naming of the animals). This protection and care of nature is also related to the idea of progress
  • For the heroes who moved our civilization to where it is today, the heroic archetypes of the cunning trickster, culture bearer, and sufferer are rather more appropriate.
  • the Old Testament strongly emphasizes the undeification of nature.37 Nature is God’s creation, which speaks of divinity but is not the domain of moody gods
  • This is very important for democratic capitalism, because the Jewish heroic archetype lays the groundwork much better for the development of the later phenomenon of the hero, which better suits life as we know it today. “The heroes laid down their arms and set about trading to become wealthy.”
  • in an Old Testament context, the pharaoh was a mere man (whom one could disagree with, and who could be resisted!).
  • RULERS ARE MERE MEN In a similar historical context, the Old Testament teachings carried out a similar desacralization of rulers, the so-called bearers of economic policy.
  • Ultimately the entire idea of a political ruler stood against the Lord’s will, which is explicitly presented in the Torah. The Lord unequivocally preferred the judge as the highest form of rule—an
  • The needs of future generations will have to be considered; after all humankind are the guardians of God’s world. Waste of natural resources, whether privately owned or nationally owned is forbidden.”39
  • Politics lost its character of divine infallibility, and political issues were subject to questioning. Economic policy could become a subject of examination.
  • 44 God first creates with the word and then on individual days He divides light from darkness, water from dry land, day from night, and so forth—and He gives order to things.45 The world is created orderly— it is wisely, reasonably put together. The way of the world is put together at least partially46 decipherably by any other wise and reasonable being who honors rational rules.
  • which for the methodology of science and economics is very important because disorder and chaos are difficult to examine scientifically.43 Faith in some kind of rational and logical order in a system (society, the economy) is a silent assumption of any (economic) examination.
  • THE PRAISE OF ORDER AND WISDOM: MAN AS A PERFECTER OF CREATION The created world has an order of sorts, an order recognizable by us as people,
  • From the very beginning, when God distances Himself from the entire idea, there is an anticipation that there is nothing holy, let alone divine, in politics. Rulers make mistakes, and it is possible to subject them to tough criticism—which frequently occurs indiscriminately through the prophets in the Old Testament.
  • Hebrew culture laid the foundations for the scientific examination of the world.
  • Examining the world is therefore an absolutely legitimate activity, and one that is even requested by God—it is a kind of participation in the Creator’s work.51 Man is called on to understand himself and his surroundings and to use his knowledge for good.
  • I was there when he set heavens in place, when he marked out the horizon on the face of the deep (…) Then I was the craftsman at his side.47
  • There are more urgings to gain wisdom in the Old Testament. “Wisdom calls aloud in the street (…): ‘How long will you simple ones love your simple ways?’”49 Or several chapters later: “Wisdom is supreme; therefore get wisdom. Though it cost all you have, get understanding.”50
  • examination is not forbidden. The fact that order can be grasped by human reason is another unspoken assumption that serves as a cornerstone of any scientific examination.
  • then, my sons, listen to me; blessed are those who keep my ways (…) Blessed is the man who listens to me, watching daily at my doors, waiting at my doorway. For whoever finds me finds life and receives favor from the Lord.
  • the rational examination of nature has its roots, surprisingly, in religion.
  • The Lord brought me forth as the first of his works, before his deeds of old. I was appointed from eternity, from the beginning, before the world began. When there were no oceans, I was given birth, when there were no springs abounding with water, before the mountains were settled in place,
  • The Book of Proverbs emphasizes specifically several times that it was wisdom that was present at the creation of the world. Wisdom personified calls out:
  • The last act, final stroke of the brush of creation, naming of the animals—this act is given to a human, it is not done by God, as one would expect. Man was given the task of completing the act of creation that the Lord began:
  • MAN AS A FINISHER OF CREATION The creation of the world, as it is explained in Jewish teachings, is described in the Book of Genesis. Here God (i) creates, (ii) separates, and (iii) names [my emphasis]:
  • Naming is a symbolic expression. In Jewish culture (and also in our culture to this day), the right to name meant sovereign rights and belonged, for example, to explorers (new places), inventors (new principles), or parents (children)—that is, to those who were there at the genesis, at the origin. This right was handed over by God to mankind.
  • The Naming itself (the capital N is appropriate) traditionally belongs to the crowning act of the Creator and represents a kind of grand finale of creation, the last move of the brush to complete the picture—a signature of the master.
  • Without naming, reality does not exist; it is created together with language. Wittgenstein tightly names this in his tractatus—the limits of our language are the limits of our world.53
  • He invented (fictitiously and completely abstractly!) a framework that was generally accepted and soon “made into” reality. Marx invented similarly; he created the notion of class exploitation. Through his idea, the perception of history and reality was changed for a large part of the world for nearly an entire century.
  • Reality is not a given; it is not passive. Perceiving reality and “facts” requires man’s active participation. It is man who must take the last step, an act (and we
  • How does this relate to economics? Reality itself, our “objective” world, is cocreated, man himself participates in the creation; creation, which is somewhat constantly being re-created.
  • Our scientific models put the finishing touches on reality, because (1) they interpret, (2) they give phenomena a name, (3) they enable us to classify the world and phenomena according to logical forms, and (4) through these models we de facto perceive reality.
  • When man finds a new linguistic framework or analytical model, or stops using the old one, he molds or remolds reality. Models are only in our heads; they are not “in objective reality.” In this sense, Newton invented (not merely discovered!) gravity.
  • A real-ization act on our part represents the creation of a construct, the imputation of sense and order (which is beautifully expressed by the biblical act of naming, or categorization, sorting, ordering).
  • Keynes enters into the history of economic thought from the same intellectual cadence; his greatest contribution to economics was precisely the resurrection of the imperceptible—for example in the form of animal spirits or uncertainty. The economist Piero Mini even ascribes Keynes’s doubting and rebellious approach to his almost Talmudic education.63
  • God connects man with the task of guarding and protecting the Garden of Eden, and thus man actually cocreates the cultural landscape. The Czech philosopher Zdeněk Neubauer also describes this: “Such is reality, and it is so deep that it willingly crystallizes into worlds. Therefore I profess that reality is a creation and not a place of occurrence for objectively given phenomena.”61
  • in this viewpoint it is possible to see how Jewish thought is mystical—it admits the role of the incomprehensible. Therefore, through its groundedness, Jewish thought indulges mystery and defends itself against a mechanistic-causal explanation of the world: “The Jewish way of thinking, according to Veblen, emphasizes the spiritual, the miraculous, the intangible.
  • The Jews believed the exact opposite. The world is created by a good God, and evil appears in it as a result of immoral human acts. Evil, therefore, is induced by man.66 History unwinds according to the morality of human acts.
  • What’s more, history seems to be based on morals; morals seem to be the key determining factors of history. For the Hebrews, history proceeds according to how morally its actors behave.
  • The Sumerians believed in dualism—good and evil deities exist, and the earth of people becomes their passive battlefield.
  • GOOD AND EVIL IN US: A MORAL EXPLANATION OF WELL-BEING We have seen that in the Epic of Gilgamesh, good and evil are not yet addressed systematically on a moral level.
  • This was not about moral-human evil, but rather a kind of natural evil. It is as if good and evil were not touched by morality at all. Evil simply occurred. Period.
  • the epic, good and evil are not envisaged morally—they are not the result of an (a)moral act. Evil was not associated with free moral action or individual will.
  • Hebrew thought, on the other hand, deals intensively with moral good and evil. A moral dimension touches the core of its stories.65
  • discrepancy between savings and investment, and others are convinced of the monetary essence
  • The entire history of the Jewish nation is interpreted and perceived in terms of morality. Morality has become, so to speak, a mover and shaker of Hebrew history.
  • sunspots. The Hebrews came up with the idea that morals were behind good and bad years, behind the economic cycle. But we would be getting ahead of ourselves. Pharaoh’s Dream: Joseph and the First Business Cycle To
  • It is the Pharaoh’s well-known dream of seven fat and seven lean cows, which he told to Joseph, the son of Jacob. Joseph interpreted the dream as a macroeconomic prediction of sorts: Seven years of abundance were to be followed by seven years of poverty, famine, and misery.
  • Self-Contradicting Prophecy Here, let’s make several observations on this: Through taxation74 on the level of one-fifth of a crop75 in good years to save the crop and then open granaries in bad years, the prophecy was de facto prevented (prosperous years were limited and hunger averted—through a predecessor of fiscal stabilization).
  • The Old Testament prophesies therefore were not any deterministic look into the future, but warnings and strategic variations of the possible, which demanded some kind of reaction. If the reaction was adequate, what was prophesied would frequently not occur at all.
  • This principle stands directly against the self-fulfilling prophecy,80 the well-known concept of social science. Certain prophecies become self-fulfilling when expressed (and believed) while others become self-contradicting prophecies when pronounced (and believed).
  • If the threat is anticipated, it is possible to totally or at least partially avoid it. Neither Joseph nor the pharaoh had the power to avoid bounty or crop failure (in this the dream interpretation was true and the appearance of the future mystical), but they avoided the impacts and implications of the prophecy (in this the interpretation of the dream was “false”)—famine did not ultimately occur in Egypt, and this was due to the application of reasonable and very intuitive economic policy.
  • Let us further note that the first “macroeconomic forecast” appears in a dream.
  • back to Torah: Later in this story we will notice that there is no reason offered as to why the cycle occurs (that will come later). Fat years will simply come, and then lean years after them.
  • Moral Explanation of a Business Cycle That is fundamentally different from later Hebrew interpretations, when the Jewish nation tries to offer reasons why the nation fared well or poorly. And those reasons are moral.
  • If you pay attention to these laws and are careful to follow them, then the Lord your God will keep his covenant of love with you, as he swore to your forefathers. He will love you and bless you and increase your numbers.
  • Only in recent times have some currents of economics again become aware of the importance of morals and trust in the form of measuring the quality of institutions, the level of justice, business ethics, corruption, and so forth, and examining their influence on the economy,
  • From today’s perspective, we can state that the moral dimension entirely disappeared from economic thought for a long time, especially due to the implementation of Mandeville’s concept of private vices that contrarily support the public welfare
  • Without being timid, we can say this is the first documented attempt to explain the economic cycle. The economic cycle, the explanation of which is to this day a mystery to economists, is explained morally in the Old Testament.
  • But how do we consolidate these two conflicting interpretations of the economic cycle: Can ethics be responsible for it or not? Can we influence reality around us through our acts?
  • it is not within the scope of this book to answer that question; justice has been done to the question if it manages to sketch out the main contours of possible searches for answers.
  • THE ECONOMICS OF GOOD AND EVIL: DOES GOOD PAY OFF? This is probably the most difficult moral problem we could ask.
  • Kant, the most important modern thinker in the area of ethics, answers on the contrary that if we carry out a “moral” act on the basis of economic calculus (therefore we carry out an hedonistic consideration; see below) in the expectation of later recompense, its morality is lost. Recompense, according to the strict Kant, annuls ethics.
  • Inquiring about the economics of good and evil, however, is not that easy. Where would Kant’s “moral dimension of ethics” go if ethics paid? If we do good for profit, the question of ethics becomes a mere question of rationality.
  • Job’s friends try to show that he must have sinned in some way and, in doing so, deserved God’s punishment. They are absolutely unable to imagine a situation in which Job, as a righteous man, would suffer without (moral) cause. Nevertheless, Job insists that he deserves no punishment because he has committed no offense: “God has wronged me and drawn his net around me.”94
  • But Job remains righteous, even though it does not pay to do so: Though he slay me, yet will I hope in him.95 And till I die, I will not deny my integrity I will maintain my righteousness and never let go of it; my conscience will not reproach me as long as I live.96
  • He remains righteous, even if his only reward is death. What economic advantage could he have from that?
  • morals cannot be considered in the economic dimension of productivity and calculus. The role of the Hebrews was to do good, whether it paid off or not. If good (outgoing) is rewarded by incoming goodness, it is a bonus,99 not a reason to do outgoing good. Good and reward do not correlate to each other.
  • This reasoning takes on a dimension of its own in the Old Testament. Good (incoming) has already happened to us. We must do good (outgoing) out of gratitude for the good (incoming) shown to us in the past.
  • So why do good? After all, suffering is the fate of many biblical figures. The answer can only be: For good itself. Good has the power to be its own reward. In this sense, goodness gets its reward, which may or may not take on a material dimension.
  • the Hebrews offered an interesting compromise between the teachings of the Stoics and Epicureans. We will go into it in detail later, so only briefly
  • constraint. It calls for bounded optimalization (with limits). A kind of symbiosis existed between the legitimate search for one’s own utility (or enjoyment of life) and maintaining rules, which are not negotiable and which are not subject to optimalization.
  • In other words, clear (exogenously given) rules exist that must be observed and cannot be contravened. But within these borders it is absolutely possible, and even recommended, to increase utility.
  • the mining of enjoyment must not come at the expense of exogenously given rules. “Judaism comes therefore to train or educate the unbounded desire … for wealth, so that market activities and patterns of consumption operate within a God-given morality.”102
  • The Epicureans acted with the goal of maximizing utility without regard for rules (rules developed endogenously, from within the system, computed from that which increased utility—this was one of the main trumps of the Epicurean school; they did not need exogenously given norms, and argued that they could “calculate” ethics (what to do) for every given situation from the situation itself).
  • The Stoics could not seek their enjoyment—or, by another name, utility. They could not in any way look back on it, and in no way could they count on it. They could only live according to rules (the greatest weakness of this school was to defend where exogenously the given rules came from and whether they are universal) and take a indifferent stand to the results of their actions.
  • To Love the Law The Jews not only had to observe the law (perhaps the word covenant would be more appropriate), but they were to love it because it was good.
  • Their relationship to the law was not supposed to be one of duty,105 but one of gratitude, love. Hebrews were to do good (outgoing), because goodness (incoming) has already been done to them.
  • This is in stark contrast with today’s legal system, where, naturally, no mention of love or gratefulness exists. But God expects a full internalization of the commandments and their fulfillment with love, not as much duty. By no means was this on the basis of the cost-benefit analyses so widespread in economics today, which determines when it pays to break the law and when not to (calculated on the basis of probability of being caught and the amount of punishment vis-à-vis the possible gain).
  • And now, O Israel, what does the Lord your God ask of you but to fear the Lord your God, to walk in all his ways, to love him, to serve the Lord your God with all your heart and with all your soul, and to observe the Lord’s commands and decrees that I am giving you today for your own good? To the Lord your God belong the heavens, even the highest heavens, the earth and everything in it. Yet the Lord set his affection on your forefathers and loved them….
  • the principle of doing good (outgoing) on the basis of a priori demonstrated good (incoming) was also taken over by the New Testament. Atonement itself is based on an a priori principle; all our acts are preceded by good.
  • The Hebrews, originally a nomadic tribe, preferred to be unrestrained and grew up in constant freedom of motion.
  • Human laws, if they are in conflict with the responsibilities given by God, are subordinate to personal responsibility, and a Jew cannot simply join the majority, even if it is legally allowed. Ethics, the concept of good, is therefore always superior to all local laws, rules, and customs:
  • THE SHACKLES OF THE CITY Owing to the Hebrew’s liberation from Egyptian slavery, freedom and responsibility become the key values of Jewish thought.
  • Laws given by God are binding for Jews, and God is the absolute source of all values,
  • The Hebrew ideal is represented by the paradise of the Garden of Eden, not a city.116 The despised city civilization or the tendency to see in it a sinful and shackling way of life appears in glimpses and allusions in many places in the Old Testament.
  • The nomadic Jewish ethos is frequently derived from Abraham, who left the Chaldean city of Ur on the basis of a command:
  • In addition, they were aware of a thin two-way line between owner and owned. We own material assets, but—to a certain extent—they own us and tie us down. Once we become used to a certain material
  • This way of life had understandably immense economic impacts. First, such a society lived in much more connected relationships, where there was no doubt that everyone mutually depended on each other. Second, their frequent wanderings meant the inability to own more than they could carry; the gathering up of material assets did not have great weight—precisely because the physical weight (mass) of things was tied to one place.
  • One of Moses’s greatest deeds was that he managed to explain to his nation once and for all that it is better to remain hungry and liberated than to be a slave with food “at no cost.”
  • SOCIAL WELFARE: NOT TO ACT IN THE MANNER OF SODOM
  • regulations is developed in the Old Testament, one we hardly find in any other nation of the time. In Hebrew teachings, aside from individual utility, indications of the concept of maximalizing utility societywide appear for the first time as embodied in the Talmudic principle of Kofin al midat S´dom, which can be translated as “one is compelled not to act in the manner of Sodom” and to take care of the weaker members of society.
  • In a jubilee year, debts were to be forgiven,125 and Israelites who fell into slavery due to their indebtedness were to be set free.126
  • Such provisions can be seen as the antimonopoly and social measures of the time. The economic system even then had a clear tendency to converge toward asset concentration, and therefore power as well. It would appear that these provisions were supposed to prevent this process
  • Land at the time could be “sold,” and it was not sale, but rent. The price (rent) of real estate depended on how long there was until a forgiveness year. It was about the awareness that we may work the land, but in the last instance we are merely “aliens and strangers,” who have the land only rented to us for a fixed time. All land and riches came from the Lord.
  • These provisions express a conviction that freedom and inheritance should not be permanently taken away from any Israelite. Last but not least, this system reminds us that no ownership lasts forever and that the fields we plow are not ours but the Lord’s.
  • Glean Another social provision was the right to glean, which in Old Testament times ensured at least basic sustenance for the poorest. Anyone who owned a field had the responsibility not to harvest it to the last grain but to leave the remains in the field for the poor.
  • Tithes and Early Social Net Every Israelite also had the responsibility of levying a tithe from their entire crop. They had to be aware from whom all ownership comes and, by doing so, express their thanks.
  • “Since the community has an obligation to provide food, shelter, and basic economic goods for the needy, it has a moral right and duty to tax its members for this purpose. In line with this duty, it may have to regulate markets, prices and competition, to protect the interests of its weakest members.”135
  • In Judaism, charity is not perceived as a sign of goodness; it is more of a responsibility. Such a society then has the right to regulate its economy in such a way that the responsibility of charity is carried out to its satisfaction.
  • With a number of responsibilities, however, comes the difficulty of getting them into practice. Their fulfillment, then, in cases when it can be done, takes place gradually “in layers.” Charitable activities are classified in the Talmud according to several target groups with various priorities, classified according to, it could be said, rules of subsidiarity.
  • Do not mistreat an alien or oppress him, for you were aliens in Egypt.140 As one can see, aside from widows and orphans, the Old Testament also includes immigrants in its area of social protection.141 The Israelites had to have the same rules apply for them as for themselves—they could not discriminate on the basis of their origin.
  • ABSTRACT MONEY, FORBIDDEN INTEREST, AND OUR DEBT AGE If it appears to us that today’s era is based on money and debt, and our time will be written into history as the “Debt age,” then it will certainly be interesting to follow how this development occurred.
  • Money is a social abstractum. It is a social agreement, an unwritten contract.
  • The first money came in the form of clay tablets from Mesopotamia, on which debts were written. These debts were transferable, so the debts became currency. In the end, “It is no coincidence that in English the root of ‘credit’ is ‘credo,’ the Latin for ‘I believe.’”
  • To a certain extent it could be said that credit, or trust, was the first currency. It can materialize, it can be embodied in coins, but what is certain is that “money is not metal,” even the rarest metal, “it is trust inscribed,”
  • Inseparably, with the original credit (money) goes interest. For the Hebrews, the problem of interest was a social issue: “If you lend money to one of my people among you who is needy, do not be like a moneylender; charge him no interest.”
  • there were also clearly set rules setting how far one could go in setting guarantees and the nonpayment of debts. No one should become indebted to the extent that they could lose the source of their livelihood:
  • In the end, the term “bank” comes from the Italian banci, or the benches that Jewish lenders sat on.157
  • Money is playing not only its classical roles (as a means of exchange, a holder of value, etc.) but also a much greater, stronger role: It can stimulate, drive (or slow down) the whole economy. Money plays a national economic role.
  • In the course of history, however, the role of loans changed, and the rich borrowed especially for investment purposes,
  • Today the position and significance of money and debt has gone so far and reached such a dominant position in society that operating with debts (fiscal policy) or interest or money supply (monetary policy) means that these can, to a certain extent, direct (or at least strongly influence) the whole economy and society.
  • In such a case a ban on interest did not have great ethical significance. Thomas Aquinas, a medieval scholar (1225-1274), also considers similarly; in his time, the strict ban on lending with usurious interest was loosened, possibly due to him.
  • As a form of energy, money can travel in three dimensions, vertically (those who have capital lend to those who do not) and horizontally (speed and freedom in horizontal or geographic motion has become the by-product—or driving force?—of globalization). But money (as opposed to people) can also travel through time.
  • money is something like energy that can travel through time. And it is a very useful energy, but at the same time very dangerous as well. Wherever
  • Aristotle condemned interest162 not only from a moral standpoint, but also for metaphysical reasons. Thomas Aquinas shared the same fear of interest and he too argued that time does not belong to us, and that is why we must not require interest.
  • MONEY AS ENERGY: TIME TRAVEL AND GROSS DEBT PRODUCT (GDP)
  • Due to this characteristic, we can energy-strip the future to the benefit of the present. Debt can transfer energy from the future to the present.163 On the other hand, saving can accumulate energy from the past and send it to the present.
  • labor was not considered degrading in the Old Testament. On the contrary, the subjugation of nature is even a mission from God that originally belonged to man’s very first blessings.
  • LABOR AND REST: THE SABBATH ECONOMY
  • The Jews as well as Aristotle behaved very guardedly toward loans. The issue of interest/usury became one of the first economic debates. Without having an inkling of the future role of economic policy (fiscal and monetary), the ancient Hebrews may have unwittingly felt that they were discovering in interest a very powerful weapon, one that can be a good servant, but (literally) an enslaving master as well.
  • It’s something like a dam. When we build one, we are preventing periods of drought and flooding in the valley; we are limiting nature’s whims and, to a large extent, avoiding its incalculable cycles. Using dams, we can regulate the flow of water to nearly a constant. With it we tame the river (and we can also gain
  • But if we do not regulate the water wisely, it may happen that we would overfill the dam and it would break. For the cities lying in the valley, their end would be worse than if a dam were never there.
  • If man lived in harmony with nature before, now, after the fall, he must fight; nature stands against him and he against it and the animals. From the Garden we have moved unto a (battle)field.
  • Only after man’s fall does labor turn into a curse.168 It could even be said that this is actually the only curse, the curse of the unpleasantness of labor, that the Lord places on Adam.
  • Both Plato and Aristotle consider labor to be necessary for survival, but that only the lower classes should devote themselves to it so that the elites would not have to be bothered with it and so that they could devote themselves to “purely spiritual matters—art, philosophy, and politics.”
  • Work is also not only a source of pleasure but a social standing; It is considered an honor. “Do you see a man skilled in his work? He will serve before kings.”170 None of the surrounding cultures appreciate work as much. The idea of the dignity of labor is unique in the Hebrew tradition.
  • Hebrew thinking is characterized by a strict separation of the sacred from the profane. In life, there are simply areas that are holy, and in which it is not allowed to economize, rationalize, or maximize efficiency.
  • good example is the commandment on the Sabbath. No one at all could work on this day, not even the ones who were subordinate to an observant Jew:
  • the message of the commandment on Saturday communicated that people were not primarily created for labor.
  • Paradoxically, it is precisely this commandment out of all ten that is probably the most violated today.
  • Aristotle even considers labor to be “a corrupted waste of time which only burdens people’s path to true honour.”
  • we have days when we must not toil connected (at least lexically) with the word meaning emptiness: the English term “vacation” (or emptying), as with the French term, les vacances, or German die Freizeit, meaning open time, free time, but also…
  • Translated into economic language: The meaning of utility is not to increase it permanently but to rest among existing gains. Why do we learn how to constantly increase gains but not how to…
  • This dimension has disappeared from today’s economics. Economic effort has no goal at which it would be possible to rest. Today we only know growth for growth’s sake, and if our company or country prospers, that does not…
  • Six-sevenths of time either be dissatisfied and reshape the world into your own image, man, but one-seventh you will rest and not change the creation. On the seventh day, enjoy creation and enjoy the work of your hands.
  • the purpose of creation was not just creating but that it had an end, a goal. The process was just a process, not a purpose. The whole of Being was created so…
  • Saturday was not established to increase efficiency. It was a real ontological break that followed the example of the Lord’s seventh day of creation. Just as the Lord did not rest due to tiredness or to regenerate strength; but because He was done. He was done with His work, so that He could enjoy it, to cherish in His creation.
  • If we believe in rest at all today, it is for different reasons. It is the rest of the exhausted machine, the rest of the weak, and the rest of those who can’t handle the tempo. It’s no wonder that the word “rest…
  • Related to this, we have studied the first mention of a business cycle with the pharaoh’s dream as well as seen a first attempt (that we may call…
  • We have tried to show that the quest for a heaven on Earth (similar to the Jewish one) has, in its desacralized form, actually also been the same quest for many of the…
  • We have also seen that the Hebrews tried to explain the business cycle with morality and ethics. For the Hebrews,…
  • ancient Greek economic ethos, we will examine two extreme approaches to laws and rules. While the Stoics considered laws to be absolutely valid, and utility had infinitesimal meaning in their philosophy, the Epicureans, at least in the usual historical explanation, placed utility and pleasure in first place—rules were to be made based on the principle of utility.
  • CONCLUSION: BETWEEN UTILITY AND PRINCIPLE The influence of Jewish thought on the development of market democracy cannot be overestimated. The key heritage for us was the lack of ascetic perception of the world, respect to law and private…
  • We have tried to show how the Torah desacralized three important areas in our lives: the earthly ruler, nature,…
  • What is the relationship between the good and evil that we do (outgoing) and the utility of disutility that we (expect to) get as a reward (incoming)? We have seen…
  • The Hebrews never despised material wealth; on contrary, the Jewish faith puts great responsibility on property management. Also the idea of progress and the linear perception of time gives our (economic)…
  • the Hebrews managed to find something of a happy compromise between both of these principles.
  • will not be able to completely understand the development of the modern notion of economics without understanding the disputes between the Epicureans and the Stoics;
  • poets actually went even further, and with their speech they shaped and established reality and truth. Honor, adventure, great deeds, and the acclaim connected with them played an important role in the establishment of the true, the real.
  • those who are famous will be remembered by people. They become more real, part of the story, and they start to be “realized,” “made real” in the lives of other people. That which is stored in memory is real; that which is forgotten is as if it never existed.
  • Today’s scientific truth is founded on the notion of exact and objective facts, but poetic truth stands on an interior (emotional) consonance with the story or poem. “It is not addressed first to the brain … [myth] talks directly to the feeling system.”
  • “epic and tragic poets were widely assumed to be the central ethical thinkers and teachers of Greece; nobody thought of their work as less serious, less aimed at truth, than the speculative prose treatises of historians and philosophers.”5 Truth and reality were hidden in speech, stories, and narration.
  • Ancient philosophy, just as science would later, tries to find constancy, constants, quantities, inalterabilities. Science seeks (creates?) order and neglects everything else as much as it can. In their own experiences, everyone knows that life is not like that,
  • Just as scientists do today, artists drew images of the world that were representative, and therefore symbolic, picturelike, and simplifying (but thus also misleading), just like scientific models, which often do not strive to be “realistic.”
  • general? In the end, poetry could be more sensitive to the truth than the philosophical method or, later, the scientific method. “Tragic poems, in virtue of their subject matter and their social function, are likely to confront and explore problems about human beings and luck that a philosophical text might be able to omit or avoid.”8
sissij

Is Technology Destroying Happiness? | Big Think - 0 views

bigthink.com/...echnology-destroying-happiness

technology bias psychology

shared by sissij on 09 Mar 17 - No Cached
  • Historian Yuval Noah Harari writes that happiness itself is not an inalienable right—the pursuit of it is. Semantics matter. 
  • Technology alone is not to blame, as in many ways our uneasiness with our condition seems an old trait.
  • however, Americans have turned more toward British philosopher Jeremy Bentham’s demand that the sole purpose of the state, financial markets, and science “is to increase global happiness.” 
  • ...5 more annotations...
  • But we’re not happier.
  • Harari points out that initially happiness was introduced as a check on state power.
  • Given how few we encounter on a regular basis, this threat detection system has been co-opted by the luxury of security, causing Harari to realize that: The most common reaction of the human mind to achievement is not satisfaction, but craving for more.
  • The Buddha actually warned against such a chase, deciding contentment was more worthwhile (and saner). The pursuit of pleasure is the root of suffering.
  • As Trentmann points out, the Latin consumere meant a “physical exhaustion of matter.” For example, the wasting disease, tuberculosis, was referred to as consumption. While we’ve redefined that word in modern times the original intention seems destined to win out.
  • sissij on 09 Mar 17
     
    The author went depth into how people see happiness. It is very interesting to see that our happiness in life does not increase as our life quality. There are ,any other reasons why we don't feel as happy as we should. The author bring up a very interesting point that happiness is very blank and hard to define, but the pursuit of happiness is what feels real to us and important to us. I think we feel less happiness is because we become easier to get what we want. The process of pursuing the happiness is lightened. --Sissi (3/9/2017)
sissij

A Pepsi Commercial's Lesson for Advertisers - The New York Times - 1 views

www.nytimes.com/...ls-lesson-for-advertisers.html

new york times bias social media

shared by sissij on 10 Apr 17 - No Cached
  • And the commercial (Pepsi calls it a “short film”) drew the most intense disgust from the very people whose experiences it tried to reflect.
  • I can imagine that it was born from some combination of good intentions, corporate hedging and a huge failure to grasp the limitations of advertising on the part of the people working for Pepsi’s in-house content agency.
  • In the wake of Donald Trump’s election, there has been a rash of advertisements seeking to remind consumers of what really makes America great, or to push saccharine messages about the idea that by working together, we can fight evil and make the world a better place.
  • ...2 more annotations...
  • Advertising has long had a parasitic relationship with culture, most infamously when it comes to themes associated with African-Americans — even when the goal is not to specifically reach that audience.
  • To pull off an ad that nodded to the contemporary fight against racism, Pepsi would’ve had to somehow acknowledge a point of view without trying to adopt it wholesale, speaking on behalf of a community it didn’t understand, or exaggerating its own awareness.
  • sissij on 10 Apr 17
     
    A successful advertisement always requires a successful understanding of psychology. it is as complicated as language as they both try to explain and communicate ideas to the general public. This pepsi advertisement is obviously a example of a communication failure that fails to deal with the cultural context of the society of the views. I believe that the pepsi company is not trying to show racist in its advertisement; however, the possible interpretation or response of the advertisement from the audiences should be analysis before it being release. I think regulation is needed in advertisements. --Sissi (4/9/2017)
ilanaprincilus06

Suez Canal: A Long Shutdown Might Roil The Global Economy : NPR - 0 views

www.npr.org/...-might-roil-the-global-economy

Suez Canal economy

shared by ilanaprincilus06 on 26 Mar 21 - No Cached
  • Before the grounding of the massive Ever Given container ship in the Suez Canal, some 50 vessels a day, or about 10% of global trade, sailed through the waterway each day
  • It's either waiting to transit the canal or stuck in port while owners and shippers decide what to do.
  • Lloyd's List estimates that the waiting game is costing $9.6 billion per day.
  • ...10 more annotations...
  • "For vessels already up the Suez, it will take several days just to sail south on the Red Sea and get on a shipping lane around Africa,"
  • "If they start sailing (prematurely) around Africa, they are guaranteed a two- to four-week delay and several million [dollars] extra costs in fuel,"
  • for a vessel averaging 12 knots (14 mph), Suez to Amsterdam, takes 13 days via the canal. Around the Cape of Good Hope, it takes 41 days.
  • Another possible option is to go through the Panama Canal by way of the Pacific. But many of the largest commercial vessels today, such as the 1,300-foot Ever Given, are too big to fit through the Panama Canal.
  • Global supply chains, already significantly disrupted by the coronavirus pandemic, could be further stressed by a prolonged shutdown of the Suez Canal,
  • "[We are] already seeing congestion and other things impacting the supply chain. This is one more thing that adds to that."
  • The greatest impact would be felt in the European market, which relies most on transfers through the canal, but given the interconnected nature of global manufacturing and commerce, there's likely also to be a knock-on effect for the United States.
  • A weeklong delay for a few hundred ships at the Suez might have only a negligible impact for consumers, but a prolonged delay could increase the cost of shipping, complicate manufacturing and ultimately drive up prices.
  • she's "relatively sanguine" about the impact on trade. But she doesn't rule out "an inflationary shock that could come right to the consumer."
  • "At worst, if the issue continues, if oil prices do see a sustained rally, the blockage could have a small and limited impact on gas prices, likely no more than a few cents per gallon on average."
clairemann

Civics education isn't boosting youth voting or volunteerism - 1 views

theconversation.com/-voting-or-volunteerism-156270

research education voting social media bias

shared by clairemann on 26 Mar 21 - No Cached
  • After the insurrection, the impeachment, the trial and ongoing partisanship in 2021, many Americans are looking to civics education as a source of hope, according to George Washington University’s Center on Education Policy, which reports that “Nearly all Americans (97%) agree that public schools should be teaching civics.”
  • But my research shows that states that require civics courses do not necessarily have better test scores, more youth voting or young people volunteering at higher rates than other states. And there may be a connection to QAnon support as well.
  • Unfortunately, though, my research has found that civics education isn’t making the grade. In states that require students to take a civics course, young voters have slightly lower average voting rates – 29.9% – than states without such a requirement – 31.9%.
  • ...3 more annotations...
  • Washington, D.C., and 39 states – including California, Iowa and South Carolina – have a civics class requirement. These same places also have lower percentages of youth volunteer rates – 22.7%
  • But I was dismayed to find that states without such a requirement had higher rates of volunteerism among younger people – an average of 24.4% – than among those states with a community service mandate – 21.3%.
  • States with lower levels of youth volunteering, youth voting and youth civics test scores are also more likely to have QAnon sympathizers active in politics, or politicians who oppose criticism of QAnon.
anonymous

9-Year-Old Migrant Girl Dies Trying to Cross Rio Grande Into U.S. - The New York Times - 0 views

www.nytimes.com/...border-migrant-girl-death.html

shared by anonymous on 28 Mar 21 - No Cached
  • 9-Year-Old Migrant Girl Dies Trying to Cross Rio Grande Into U.S.
  • The girl was found unconscious on an island on the Mexican side of the river near the Texas border and could not be revived.
  • the first reported death of a child in a new surge of migration along the southwestern border.
  • ...22 more annotations...
  • U.S. Border Patrol agents responding to a rescue call found a mother and two children, all three unconscious, on an island in the river that separates the United States from Mexico.
  • The agents were able to resuscitate the mother and the younger child, a 3-year-old boy.
  • The rescued mother was Guatemalan; her children were both Mexican nationals, the statement said.
  • n 2019, a father and his daughter from El Salvador died while attempting to cross the river near the border city of Matamoros, Mexico.
  • the second migrant to drown in the area in less than two weeks, according to the Mexican authorities.
  • Many have died of heat stroke after getting lost in the remote, rugged arid lands of Arizona.
  • Those crossing the Rio Grande typically move under cover of darkness.
  • Many pay smuggling networks hundreds or thousands of dollars to float across on inflatable rings, which are often used to hold both an adult and a child.
  • A Cuban man died Wednesday night while trying to enter the United States by swimming around the border barrier that stretches into the ocean between Tijuana and San Dieg
  • The picture of the father and his 23-month-old daughter lying face down along the banks of the Rio Grande, her tiny head tucked inside his T-shirt, an arm draped over his neck, captured worldwide attention.
  • Humanitarian groups leave water jugs in desolate areas on the migrant trail in Arizona where the terrain and heat pose great risks to crossers.
  • Since 2004, about 3,400 migrants have perished in southern Arizona.
  • Last year, 227 bodies were recovered, the most in a decade.
  • Monthly apprehensions had plummeted to 16,182 in April 2020 as the pandemic prompted former President Donald J. Trump to invoke a public-health emergency to seal the southwestern border to all but essential travel.
  • A child’s abandoned shoe lies near a river crossing point often used for illegal entries at the U.S.-Mexico border.Credit...
  • But apprehensions, the key indicator of the volumes of people trying to enter illegally, have climbed every month since then.
  • Mr. Biden has reversed or loosened some Trump-era restrictions, including the “Remain in Mexico” policy, while he and his top advisers have repeatedly urged migrants not to make the trek.
  • ut numbers have soared at the border, and Republicans have blamed his new approach for attracting the large numbers of migrants that have overwhelmed border processing facilities.
  • the Mexican state of Tamaulipas has been refusing to take them back.
  • The crush of arrivals in the Rio Grande Valley, the busiest migrant gateway, is forcing the Border Patrol to release families even faster than usual to avoid the overcrowding in border processing stations that has drawn sharp criticism from immigrant and child-welfare advocates in the past.
  • “People back home were saying this is the moment to cross,”
  • “I couldn’t even make enough for us to eat, things were getting so bad,”
anonymous

Opinion | The Decline of Republican Demonization - The New York Times - 0 views

www.nytimes.com/...epublicans-biden-stimulus.html

shared by anonymous on 28 Mar 21 - No Cached
  • The Decline of Republican Demonization
  • Why has opposition to Biden’s plans been so low energy?
  • The American Rescue Plan, President Biden’s $1.9 trillion relief effort, is law.
  • ...18 more annotations...
  • But it’s only a short-term measure, mainly designed to deal with the Covid-19 pandemic and its immediate aftermath.
  • everyone says that turning those longer-term plans into law will be much harder than passing the ARP.
  • But what if everyone is wrong?
  • Just about every analyst I follow asserted, almost until the last moment, that $1.9 trillion was an opening bid for the rescue plan and that the eventual bill would be substantially smaller
  • Instead, Democrats — who, by standard media convention, are always supposed to be in “disarray” — held together and did virtually everything they had promised. How did that happen?
  • Much of the post-stimulus commentary emphasizes the lessons Democrats learned from the Obama years, when softening policies in an attempt to win bipartisan support achieved nothing but a weaker-than-needed economic recovery
  • only part of the story
  • Republicans have lost their knack for demonizing progressive policies.
  • There’s certainly plenty of demonization out there: Vast numbers of Republican voters believe that Biden is president thanks only to invisible vote fraud, and some even buy the story that it was masterminded by a global conspiracy of pedophiles.
  • unsuccessful in convincing voters that they’ll be hurt by Biden’s spending and taxing plans.
  • Part of the answer, surely, is that this time around Republican politicians and pundits have been remarkably low energy in criticizing Biden’s policies.
  • Where are the bloodcurdling warnings about runaway inflation and currency debasement, not to mention death panels?
  • the most important reason Trump failed to repeal the Affordable Care Act was that Republicans have largely forgotten how to govern.
  • They couldn’t do the hard thinking required to settle on a plausible line of attack
  • while Democrats were pushing through tax credits that will cut child poverty nearly in half and subsidies that will make health insurance more affordable, Republicans were focused on cancel culture and Dr. Seuss.
  • Bear in mind that both infrastructure spending and raising taxes on the rich are very popular.
  • Republicans will have to come up with something beyond boilerplate denunciations of socialists killing jobs. Will they? Probably not.
  • Democrats know what they want to achieve and are willing to put in the work to make it happen — while Republicans don’t and aren’t.
martinelligi

What the Pandemic Is Doing to Our Brains - The Atlantic - 0 views

www.theatlantic.com/...618221

pandemic brain science psychology

shared by martinelligi on 12 Mar 21 - No Cached
  • This is the fog of late pandemic, and it is brutal. In the spring, we joked about the Before Times, but they were still within reach, easily accessible in our shorter-term memories. In the summer and fall, with restrictions loosening and temperatures rising, we were able to replicate some of what life used to be like, at least in an adulterated form: outdoor drinks, a day at the beach. But now, in the cold, dark, featureless middle of our pandemic winter, we can neither remember what life was like before nor imagine what it’ll be like after.
  • The sunniest optimist would point out that all this forgetting is evidence of the resilience of our species. Humans forget a great deal of what happens to us, and we tend to do it pretty quickly—after the first 24 hours or so. “Our brains are very good at learning different things and forgetting the things that are not a priority,” Tina Franklin, a neuroscientist at Georgia Tech, told me. As the pandemic has taught us new habits and made old ones obsolete, our brains have essentially put actions like taking the bus and going to restaurants in deep storage, and placed social distancing and coughing into our elbows near the front of the closet. When our habits change back, presumably so will our recall.
  • The share of Americans reporting symptoms of anxiety disorder, depressive disorder, or both roughly quadrupled from June 2019 to December 2020, according to a Census Bureau study released late last year. What’s more, we simply don’t know the long-term effects of collective, sustained grief. Longitudinal studies of survivors of Chernobyl, 9/11, and Hurricane Katrina show elevated rates of mental-health problems, in some cases lasting for more than a decade
ilanaprincilus06

During The Pandemic Lockdown, Traffic Deaths Soared To The Highest Level In 13 Years : NPR - 1 views

www.npr.org/...risky-behavior-during-the-pand

traffic death pandemic

shared by ilanaprincilus06 on 06 Jun 21 - No Cached
  • U.S. traffic deaths rose 7% last year, the biggest increase in 13 years even though people drove fewer miles due to the coronavirus pandemic, the government's road safety agency reported Thursday.
  • blamed the increase on drivers taking more risks on less-congested roads by speeding, failing to wear seat belts, or driving while impaired by drugs or alcohol.
  • estimated 38,680 people died in traffic crashes last year, the most of any year since 2007,
  • ...3 more annotations...
  • The increase came even though the number of miles traveled by vehicle fell 13% from 2019.
  • Motorcyclist deaths rose 9% last year to 5,015, while bicyclist deaths were up 5% to 846. Pedestrian deaths remained steady at 6,205, and the number of people killed in passenger vehicles rose 5% to 23,395, according to NHTSA.
  • Deaths involving a large truck fell 2%, while traffic fatalities among people 65 and older fell 9%.
  • rhysrademaker22 on 07 Jun 21
     
    The most interesting part about this is the death total which is around An estimated 38,680 people died in traffic crashes last year that is a very surprising thing to me because of the fact that most of the year a lot of people were stuck in their houses.
Javier E

Thieves of experience: On the rise of surveillance capitalism - 1 views

www.roughtype.com/?p=8608

tech brain science knowledge memory distraction smartphone learning creativity reasoning problem-solving silicon valley elite surveillance capitalism psychology

shared by Javier E on 06 May 20 - No Cached
  • Harvard Business School professor emerita Shoshana Zuboff argues in her new book that the Valley’s wealth and power are predicated on an insidious, essentially pathological form of private enterprise—what she calls “surveillance capitalism.” Pioneered by Google, perfected by Facebook, and now spreading throughout the economy, surveillance capitalism uses human life as its raw material. Our everyday experiences, distilled into data, have become a privately-owned business asset used to predict and mold our behavior, whether we’re shopping or socializing, working or voting.
  • By reengineering the economy and society to their own benefit, Google and Facebook are perverting capitalism in a way that undermines personal freedom and corrodes democracy.
  • Under the Fordist model of mass production and consumption that prevailed for much of the twentieth century, industrial capitalism achieved a relatively benign balance among the contending interests of business owners, workers, and consumers. Enlightened executives understood that good pay and decent working conditions would ensure a prosperous middle class eager to buy the goods and services their companies produced. It was the product itself — made by workers, sold by companies, bought by consumers — that tied the interests of capitalism’s participants together. Economic and social equilibrium was negotiated through the product.
  • ...72 more annotations...
  • By removing the tangible product from the center of commerce, surveillance capitalism upsets the equilibrium. Whenever we use free apps and online services, it’s often said, we become the products, our attention harvested and sold to advertisers
  • this truism gets it wrong. Surveillance capitalism’s real products, vaporous but immensely valuable, are predictions about our future behavior — what we’ll look at, where we’ll go, what we’ll buy, what opinions we’ll hold — that internet companies derive from our personal data and sell to businesses, political operatives, and other bidders.
  • Unlike financial derivatives, which they in some ways resemble, these new data derivatives draw their value, parasite-like, from human experience.To the Googles and Facebooks of the world, we are neither the customer nor the product. We are the source of what Silicon Valley technologists call “data exhaust” — the informational byproducts of online activity that become the inputs to prediction algorithms
  • Another 2015 study, appearing in the Journal of Computer-Mediated Communication, showed that when people hear their phone ring but are unable to answer it, their blood pressure spikes, their pulse quickens, and their problem-solving skills decline.
  • The smartphone has become a repository of the self, recording and dispensing the words, sounds and images that define what we think, what we experience and who we are. In a 2015 Gallup survey, more than half of iPhone owners said that they couldn’t imagine life without the device.
  • So what happens to our minds when we allow a single tool such dominion over our perception and cognition?
  • Not only do our phones shape our thoughts in deep and complicated ways, but the effects persist even when we aren’t using the devices. As the brain grows dependent on the technology, the research suggests, the intellect weakens.
  • he has seen mounting evidence that using a smartphone, or even hearing one ring or vibrate, produces a welter of distractions that makes it harder to concentrate on a difficult problem or job. The division of attention impedes reasoning and performance.
  • internet companies operate in what Zuboff terms “extreme structural independence from people.” When databases displace goods as the engine of the economy, our own interests, as consumers but also as citizens, cease to be part of the negotiation. We are no longer one of the forces guiding the market’s invisible hand. We are the objects of surveillance and control.
  • Social skills and relationships seem to suffer as well.
  • In both tests, the subjects whose phones were in view posted the worst scores, while those who left their phones in a different room did the best. The students who kept their phones in their pockets or bags came out in the middle. As the phone’s proximity increased, brainpower decreased.
  • In subsequent interviews, nearly all the participants said that their phones hadn’t been a distraction—that they hadn’t even thought about the devices during the experiment. They remained oblivious even as the phones disrupted their focus and thinking.
  • The researchers recruited 520 undergraduates at UCSD and gave them two standard tests of intellectual acuity. One test gauged “available working-memory capacity,” a measure of how fully a person’s mind can focus on a particular task. The second assessed “fluid intelligence,” a person’s ability to interpret and solve an unfamiliar problem. The only variable in the experiment was the location of the subjects’ smartphones. Some of the students were asked to place their phones in front of them on their desks; others were told to stow their phones in their pockets or handbags; still others were required to leave their phones in a different room.
  • the “integration of smartphones into daily life” appears to cause a “brain drain” that can diminish such vital mental skills as “learning, logical reasoning, abstract thought, problem solving, and creativity.”
  •  Smartphones have become so entangled with our existence that, even when we’re not peering or pawing at them, they tug at our attention, diverting precious cognitive resources. Just suppressing the desire to check our phone, which we do routinely and subconsciously throughout the day, can debilitate our thinking.
  • They found that students who didn’t bring their phones to the classroom scored a full letter-grade higher on a test of the material presented than those who brought their phones. It didn’t matter whether the students who had their phones used them or not: All of them scored equally poorly.
  • A study of nearly a hundred secondary schools in the U.K., published last year in the journal Labour Economics, found that when schools ban smartphones, students’ examination scores go up substantially, with the weakest students benefiting the most.
  • Data, the novelist and critic Cynthia Ozick once wrote, is “memory without history.” Her observation points to the problem with allowing smartphones to commandeer our brains
  • Because smartphones serve as constant reminders of all the friends we could be chatting with electronically, they pull at our minds when we’re talking with people in person, leaving our conversations shallower and less satisfying.
  • In a 2013 study conducted at the University of Essex in England, 142 participants were divided into pairs and asked to converse in private for ten minutes. Half talked with a phone in the room, half without a phone present. The subjects were then given tests of affinity, trust and empathy. “The mere presence of mobile phones,” the researchers reported in the Journal of Social and Personal Relationships, “inhibited the development of interpersonal closeness and trust” and diminished “the extent to which individuals felt empathy and understanding from their partners.”
  • The evidence that our phones can get inside our heads so forcefully is unsettling. It suggests that our thoughts and feelings, far from being sequestered in our skulls, can be skewed by external forces we’re not even aware o
  •  Scientists have long known that the brain is a monitoring system as well as a thinking system. Its attention is drawn toward any object that is new, intriguing or otherwise striking — that has, in the psychological jargon, “salience.”
  • even in the history of captivating media, the smartphone stands out. It is an attention magnet unlike any our minds have had to grapple with before. Because the phone is packed with so many forms of information and so many useful and entertaining functions, it acts as what Dr. Ward calls a “supernormal stimulus,” one that can “hijack” attention whenever it is part of our surroundings — and it is always part of our surroundings.
  • Imagine combining a mailbox, a newspaper, a TV, a radio, a photo album, a public library and a boisterous party attended by everyone you know, and then compressing them all into a single, small, radiant object. That is what a smartphone represents to us. No wonder we can’t take our minds off it.
  • The irony of the smartphone is that the qualities that make it so appealing to us — its constant connection to the net, its multiplicity of apps, its responsiveness, its portability — are the very ones that give it such sway over our minds.
  • Phone makers like Apple and Samsung and app writers like Facebook, Google and Snap design their products to consume as much of our attention as possible during every one of our waking hours
  • Social media apps were designed to exploit “a vulnerability in human psychology,” former Facebook president Sean Parker said in a recent interview. “[We] understood this consciously. And we did it anyway.”
  • A quarter-century ago, when we first started going online, we took it on faith that the web would make us smarter: More information would breed sharper thinking. We now know it’s not that simple.
  • As strange as it might seem, people’s knowledge and understanding may actually dwindle as gadgets grant them easier access to online data stores
  • In a seminal 2011 study published in Science, a team of researchers — led by the Columbia University psychologist Betsy Sparrow and including the late Harvard memory expert Daniel Wegner — had a group of volunteers read forty brief, factual statements (such as “The space shuttle Columbia disintegrated during re-entry over Texas in Feb. 2003”) and then type the statements into a computer. Half the people were told that the machine would save what they typed; half were told that the statements would be erased.
  • Afterward, the researchers asked the subjects to write down as many of the statements as they could remember. Those who believed that the facts had been recorded in the computer demonstrated much weaker recall than those who assumed the facts wouldn’t be stored. Anticipating that information would be readily available in digital form seemed to reduce the mental effort that people made to remember it
  • The researchers dubbed this phenomenon the “Google effect” and noted its broad implications: “Because search engines are continually available to us, we may often be in a state of not feeling we need to encode the information internally. When we need it, we will look it up.”
  • as the pioneering psychologist and philosopher William James said in an 1892 lecture, “the art of remembering is the art of thinking.”
  • Only by encoding information in our biological memory can we weave the rich intellectual associations that form the essence of personal knowledge and give rise to critical and conceptual thinking. No matter how much information swirls around us, the less well-stocked our memory, the less we have to think with.
  • As Dr. Wegner and Dr. Ward explained in a 2013 Scientific American article, when people call up information through their devices, they often end up suffering from delusions of intelligence. They feel as though “their own mental capacities” had generated the information, not their devices. “The advent of the ‘information age’ seems to have created a generation of people who feel they know more than ever before,” the scholars concluded, even though “they may know ever less about the world around them.”
  • That insight sheds light on society’s current gullibility crisis, in which people are all too quick to credit lies and half-truths spread through social media. If your phone has sapped your powers of discernment, you’ll believe anything it tells you.
  • A second experiment conducted by the researchers produced similar results, while also revealing that the more heavily students relied on their phones in their everyday lives, the greater the cognitive penalty they suffered.
  • When we constrict our capacity for reasoning and recall or transfer those skills to a gadget, we sacrifice our ability to turn information into knowledge. We get the data but lose the meaning
  • We need to give our minds more room to think. And that means putting some distance between ourselves and our phones.
  • Google’s once-patient investors grew restive, demanding that the founders figure out a way to make money, preferably lots of it.
  • nder pressure, Page and Brin authorized the launch of an auction system for selling advertisements tied to search queries. The system was designed so that the company would get paid by an advertiser only when a user clicked on an ad. This feature gave Google a huge financial incentive to make accurate predictions about how users would respond to ads and other online content. Even tiny increases in click rates would bring big gains in income. And so the company began deploying its stores of behavioral data not for the benefit of users but to aid advertisers — and to juice its own profits. Surveillance capitalism had arrived.
  • Google’s business now hinged on what Zuboff calls “the extraction imperative.” To improve its predictions, it had to mine as much information as possible from web users. It aggressively expanded its online services to widen the scope of its surveillance.
  • Through Gmail, it secured access to the contents of people’s emails and address books. Through Google Maps, it gained a bead on people’s whereabouts and movements. Through Google Calendar, it learned what people were doing at different moments during the day and whom they were doing it with. Through Google News, it got a readout of people’s interests and political leanings. Through Google Shopping, it opened a window onto people’s wish lists,
  • The company gave all these services away for free to ensure they’d be used by as many people as possible. It knew the money lay in the data.
  • the organization grew insular and secretive. Seeking to keep the true nature of its work from the public, it adopted what its CEO at the time, Eric Schmidt, called a “hiding strategy” — a kind of corporate omerta backed up by stringent nondisclosure agreements.
  • Page and Brin further shielded themselves from outside oversight by establishing a stock structure that guaranteed their power could never be challenged, neither by investors nor by directors.
  • What’s most remarkable about the birth of surveillance capitalism is the speed and audacity with which Google overturned social conventions and norms about data and privacy. Without permission, without compensation, and with little in the way of resistance, the company seized and declared ownership over everyone’s information
  • The companies that followed Google presumed that they too had an unfettered right to collect, parse, and sell personal data in pretty much any way they pleased. In the smart homes being built today, it’s understood that any and all data will be beamed up to corporate clouds.
  • Google conducted its great data heist under the cover of novelty. The web was an exciting frontier — something new in the world — and few people understood or cared about what they were revealing as they searched and surfed. In those innocent days, data was there for the taking, and Google took it
  • Google also benefited from decisions made by lawmakers, regulators, and judges — decisions that granted internet companies free use of a vast taxpayer-funded communication infrastructure, relieved them of legal and ethical responsibility for the information and messages they distributed, and gave them carte blanche to collect and exploit user data.
  • Consider the terms-of-service agreements that govern the division of rights and the delegation of ownership online. Non-negotiable, subject to emendation and extension at the company’s whim, and requiring only a casual click to bind the user, TOS agreements are parodies of contracts, yet they have been granted legal legitimacy by the court
  • Law professors, writes Zuboff, “call these ‘contracts of adhesion’ because they impose take-it-or-leave-it conditions on users that stick to them whether they like it or not.” Fundamentally undemocratic, the ubiquitous agreements helped Google and other firms commandeer personal data as if by fiat.
  • n the choices we make as consumers and private citizens, we have always traded some of our autonomy to gain other rewards. Many people, it seems clear, experience surveillance capitalism less as a prison, where their agency is restricted in a noxious way, than as an all-inclusive resort, where their agency is restricted in a pleasing way
  • Zuboff makes a convincing case that this is a short-sighted and dangerous view — that the bargain we’ve struck with the internet giants is a Faustian one
  • but her case would have been stronger still had she more fully addressed the benefits side of the ledger.
  • there’s a piece missing. While Zuboff’s assessment of the costs that people incur under surveillance capitalism is exhaustive, she largely ignores the benefits people receive in return — convenience, customization, savings, entertainment, social connection, and so on
  • hat the industries of the future will seek to manufacture is the self.
  • Behavior modification is the thread that ties today’s search engines, social networks, and smartphone trackers to tomorrow’s facial-recognition systems, emotion-detection sensors, and artificial-intelligence bots.
  • All of Facebook’s information wrangling and algorithmic fine-tuning, she writes, “is aimed at solving one problem: how and when to intervene in the state of play that is your daily life in order to modify your behavior and thus sharply increase the predictability of your actions now, soon, and later.”
  • “The goal of everything we do is to change people’s actual behavior at scale,” a top Silicon Valley data scientist told her in an interview. “We can test how actionable our cues are for them and how profitable certain behaviors are for us.”
  • This goal, she suggests, is not limited to Facebook. It is coming to guide much of the economy, as financial and social power shifts to the surveillance capitalists
  • Combining rich information on individuals’ behavioral triggers with the ability to deliver precisely tailored and timed messages turns out to be a recipe for behavior modification on an unprecedented scale.
  • it was Facebook, with its incredibly detailed data on people’s social lives, that grasped digital media’s full potential for behavior modification. By using what it called its “social graph” to map the intentions, desires, and interactions of literally billions of individuals, it saw that it could turn its network into a worldwide Skinner box, employing psychological triggers and rewards to program not only what people see but how they react.
  • spying on the populace is not the end game. The real prize lies in figuring out ways to use the data to shape how people think and act. “The best way to predict the future is to invent it,” the computer scientist Alan Kay once observed. And the best way to predict behavior is to script it.
  • competition for personal data intensified. It was no longer enough to monitor people online; making better predictions required that surveillance be extended into homes, stores, schools, workplaces, and the public squares of cities and towns. Much of the recent innovation in the tech industry has entailed the creation of products and services designed to vacuum up data from every corner of our lives
  • “The typical complaint is that privacy is eroded, but that is misleading,” Zuboff writes. “In the larger societal pattern, privacy is not eroded but redistributed . . . . Instead of people having the rights to decide how and what they will disclose, these rights are concentrated within the domain of surveillance capitalism.” The transfer of decision rights is also a transfer of autonomy and agency, from the citizen to the corporation.
  • What we lose under this regime is something more fundamental than privacy. It’s the right to make our own decisions about privacy — to draw our own lines between those aspects of our lives we are comfortable sharing and those we are not
  • Other possible ways of organizing online markets, such as through paid subscriptions for apps and services, never even got a chance to be tested.
  • Online surveillance came to be viewed as normal and even necessary by politicians, government bureaucrats, and the general public
  • Google and other Silicon Valley companies benefited directly from the government’s new stress on digital surveillance. They earned millions through contracts to share their data collection and analysis techniques with the National Security Agenc
  • As much as the dot-com crash, the horrors of 9/11 set the stage for the rise of surveillance capitalism. Zuboff notes that, in 2000, members of the Federal Trade Commission, frustrated by internet companies’ lack of progress in adopting privacy protections, began formulating legislation to secure people’s control over their online information and severely restrict the companies’ ability to collect and store it. It seemed obvious to the regulators that ownership of personal data should by default lie in the hands of private citizens, not corporations.
  • The 9/11 attacks changed the calculus. The centralized collection and analysis of online data, on a vast scale, came to be seen as essential to national security. “The privacy provisions debated just months earlier vanished from the conversation more or less overnight,”
caelengrubb

11 mind-blowing facts about the US economy | Markets Insider - 1 views

markets.businessinsider.com/...conomy-facts-2019-4-1028101291

shared by caelengrubb on 28 Mar 21 - No Cached
  • For more than a century, the United States has been the world's economic powerhouse.
  • The US is on the verge of its longest economic expansion on record
  • Last May, the US economy's streak of more than eight years of economic growth became the nation's second longest on record. It's been a slow climb following the Great Recession, but it's growth nonetheless.
  • ...22 more annotations...
  • But the US also just hit a record 13 straight years without 3% real GDP growth
  • While the US has had a record period of economic expansion, it's not setting the world on fire. It's been a record 13 straight years without reaching 3% real gross domestic product growth. The US has come close, hitting 2.9% growth in 2018, but America hasn't hit a real GDP growth of 3% since 2005, when it grew 3.5%
  • The decade-long expansion has generated 20 million jobs
  • With economic growth stretching the past decade, key figures continue to get better. A 3.4% year-over-year wage growth is the strongest in more than a decade, a good sign as stagnant wages have kept the US middle class at bay
  • Still, the jobless rate fell to 3.8%
  • Sleep deprivation costs the US economy billions of dollars
  • More than a third of the US adult population doesn't get enough sleep, and that costs the US $411 billion through the loss of 1.2 million work days each year.
  • The lack of sleep can come from a variety of factors, whether it's overworking, poor health habits, or even the horrid blue light from electronics
  • About $100,000 separates the middle class from the upper class
  • The sports industry is worth nearly $75 billion
  • Generation Z might spend as much as $143 billion next year
  • Generation Z, the population born between 1997 and 2012, will make up 40% of US consumers by next year.
  • The average car part crosses into Mexico and Canada eight times in production
  • Mexico is the top trade partner, with the US exporting $21.9 billion worth of products to its southern neighbor and importing $27.7 billion, making up 14.8% of all US trade. Canada, meanwhile, makes up 13.8% of US trade as it imports $22.6 billion worth of American goods and sends in $23.4 billion
  • If California were a country, it would have the fifth highest GDP in the world
  • With a gross domestic product of $2.747 trillion, California would only trail Germany, Japan, China, and the US as a whole.
  • The US spends more on defense than the next seven nations combined
  • That $610 billion is good for 15% of all federal spending
  • The US national debt is at an all-time high
  • In February, US government debt hit an all-time high of $22 trillion
  • In 2011, 51% of Americans were considered middle class, and that number grew slightly to 52% in 2016
  • A sports-industry report back in 2015 predicted the market in North America would be worth more than $73.5 billion by this year.
cvanderloo

Joe Biden's US$1.9 trillion stimulus won't be enough to reignite world economy on its own - 0 views

theconversation.com/orld-economy-on-its-own-157252

economics biden stimulus covid research

shared by cvanderloo on 17 Mar 21 - No Cached
  • The economic orthodoxy has long been that governments should try to balance their books and leave all the heavy lifting in managing their economies to central banks.
  • The economic orthodoxy has long been that governments should try to balance their books and leave all the heavy lifting in managing their economies to central banks.
    • cvanderloo
      cvanderloo on 17 Mar 21
       
      economic orthodoxy
  • “we are all Keynesians now”
    • cvanderloo
      cvanderloo on 17 Mar 21
       
      Keynes
  • ...6 more annotations...
  • The impact of this fiscal stimulus on the US economy will depend on how consumers and producers respond. Simply, will consumers spend more and not save their extra income, and will producers invest more and not scrap capacity?
  • Other countries will also benefit from the Biden stimulus because of the size of the US economy and its global links.
  • If Americans respond to the opening up of the US economy by spending their income and pent-up savings on consumer services – dining out, trips to the gym, theatre, cinema and so on – then the impact on other countries will be much less, since most of these services are produced locally.
  • But if American consumers buy more imported goods as a result of the stimulus, it will boost other countries’ economies
  • The biggest threat is that a booming US economy could lead to a rising dollar and higher global interest rates. This may stall recovery elsewhere and will be a major burden for emerging economies that have debts denominated in US dollars.
  • Overall, however, the world economy will benefit from the stimulus, and all the more so if other high-income countries spend on the same scale – there is no reason why they cannot do this. B
cvanderloo

Democrats Call For Fast-Tracking Citizenship For Undocumented Essential Workers | HuffPost - 0 views

www.huffpost.com/...hip_n_6002173fc5b6ffcab964638e

immigration undocumented citizenship democrats republicans opinions

shared by cvanderloo on 16 Jan 21 - No Cached
  • Rep. Joaquin Castro (D-Texas) and Sen.-designate Alex Padilla (D-Calif.) are pushing for undocumented essential workers on the front lines of the coronavirus pandemic to be fast-tracked for U.S. citizenship. 
  • Padilla’s own parents came to the U.S. from Mexico in the 1960s and worked in restaurants and house cleaning.  
    • cvanderloo
      cvanderloo on 16 Jan 21
       
      Shows how your experiences shape your opinions.
  • “These are people who feed us, clean our homes and hospitals and offices… and they do all this while living in fear of deportation, exploitation and now of this pandemic,”
  • ...6 more annotations...
  • many who work in meatpacking, farm work and other front-line industries don’t have the option to work from home, and their employers don’t provide them with paid sick leave. 
  • Biden and Harris’ platform includes a commitment to work with Congress to pass legislation to create a path to citizenship for all undocumented immigrants in the U.S.  
  • As the coronavirus surges, Latinx and Black people are around four times as likely to be hospitalized as white people, and nearly three times as likely to die,
  • Last month, France fast-tracked citizenship processes for hundreds of immigrant front-line workers, including health care workers, garbage collectors, housekeepers and cashiers. 
    • cvanderloo
      cvanderloo on 16 Jan 21
       
      Example of other countries do the same thing
  • Undocumented immigrants are among those hardest hit by the pandemic since they are disproportionately represented among workers deemed “essential” — from farmworkers to building cleaners — who are risking their lives while millions of Americans stay home.
  • Patrice Lawrence, co-director of the immigrant group UndocuBlack Network, said legislation recognizing immigrants’ “humanity and our contributions to this country is long overdue” and that a bill protecting undocumented essential workers is “the bare minimum this country can do.”
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