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Javier E

There's More to Life Than Being Happy - Emily Esfahani Smith - The Atlantic - 1 views

www.theatlantic.com/...266805

happiness psychology meaning purpose

shared by Javier E on 16 Jan 13 - No Cached
  • "Everything can be taken from a man but one thing," Frankl wrote in Man's Search for Meaning, "the last of the human freedoms -- to choose one's attitude in any given set of circumstances, to choose one's own way."
  • This uniqueness and singleness which distinguishes each individual and gives a meaning to his existence has a bearing on creative work as much as it does on human love. When the impossibility of replacing a person is realized, it allows the responsibility which a man has for his existence and its continuance to appear in all its magnitude. A man who becomes conscious of the responsibility he bears toward a human being who affectionately waits for him, or to an unfinished work, will never be able to throw away his life. He knows the "why" for his existence, and will be able to bear almost any "how."
  • "To the European," Frankl wrote, "it is a characteristic of the American culture that, again and again, one is commanded and ordered to 'be happy.' But happiness cannot be pursued; it must ensue. One must have a reason to 'be happy.'"
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  • the book's ethos -- its emphasis on meaning, the value of suffering, and responsibility to something greater than the self -- seems to be at odds with our culture, which is more interested in the pursuit of individual happiness than in the search for meaning.
  • "Happiness without meaning characterizes a relatively shallow, self-absorbed or even selfish life, in which things go well, needs and desire are easily satisfied, and difficult or taxing entanglements are avoided,"
  • about 4 out of 10 Americans have not discovered a satisfying life purpose. Forty percent either do not think their lives have a clear sense of purpose or are neutral about whether their lives have purpose. Nearly a quarter of Americans feel neutral or do not have a strong sense of what makes their lives meaningful
  • the single-minded pursuit of happiness is ironically leaving people less happy, according to recent research. "It is the very pursuit of happiness," Frankl knew, "that thwarts happiness."
  • Examining their self-reported attitudes toward meaning, happiness, and many other variables -- like stress levels, spending patterns, and having children -- over a month-long period, the researchers found that a meaningful life and happy life overlap in certain ways, but are ultimately very different. Leading a happy life, the psychologists found, is associated with being a "taker" while leading a meaningful life corresponds with being a "giver."
  • How do the happy life and the meaningful life differ?
  • While happiness is an emotion felt in the here and now, it ultimately fades away, just as all emotions do
  • Happiness, they found, is about feeling good. Specifically, the researchers found that people who are happy tend to think that life is easy, they are in good physical health, and they are able to buy the things that they need and want.
  • Most importantly from a social perspective, the pursuit of happiness is associated with selfish behavior -- being, as mentioned, a "taker" rather than a "giver." The psychologists give an evolutionary explanation for this: happiness is about drive reduction. If you have a need or a desire -- like hunger -- you satisfy it, and that makes you happy. People become happy, in other words, when they get wh
  • Happy people get a lot of joy from receiving benefits from others while people leading meaningful lives get a lot of joy from giving to others,"
  • People who have high meaning in their lives are more likely to help others in need.
  • What sets human beings apart from animals is not the pursuit of happiness, which occurs all across the natural world, but the pursuit of meaning, which is unique to humans
  • People whose lives have high levels of meaning often actively seek meaning out even when they know it will come at the expense of happiness. Because they have invested themselves in something bigger than themselves, they also worry more and have higher levels of stress and anxiety in their lives than happy people.
  • Meaning is not only about transcending the self, but also about transcending the present moment -- which is perhaps the most important finding of the study,
  • nearly 60 percent all Americans today feel happy without a lot of stress or worry
  • Meaning, on the other hand, is enduring. It connects the past to the present to the future. "Thinking beyond the present moment, into the past or future, was a sign of the relatively meaningful but unhappy life,"
  • Having negative events happen to you, the study found, decreases your happiness but increases the amount of meaning you have in life.
  • "If there is meaning in life at all," Frankl wrote, "then there must be meaning in suffering."
  • "Being human always points, and is directed, to something or someone, other than oneself -- be it a meaning to fulfill or another human being to encounter. The more one forgets himself -- by giving himself to a cause to serve or another person to love -- the more human he is."
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)
Javier E

The Spoils of Happiness - NYTimes.com - 0 views

opinionator.blogs.nytimes.com/...the-spoils-of-happiness

happiness philosophy pleasure feeling knowledge belief

shared by Javier E on 07 Oct 10 - No Cached
  • Happiness is more like knowledge than like belief. There are lots of things we believe but don’t know. Knowledge is not just up to you, it requires the cooperation of the world beyond you — you might be mistaken. Still, even if you’re mistaken, you believe what you believe. Pleasure is like belief that way. But happiness isn’t just up to you. It also requires the cooperation of the world beyond you. Happiness, like knowledge, and unlike belief and pleasure, is not a state of mind.
  • If happiness is not a state of mind, if happiness is a kind of tango between your feelings on one hand and events and things in the world around you on the other, then there’s the possibility of error about whether you’re happy. If you believe you’re experiencing pleasure or, perhaps especially, pain, then, presumably, you are. But the view of happiness here allows that “you may think you’re happy, but you’re not.”
  • One especially apt way of thinking about happiness — a way that’s found already in the thought of Aristotle — is in terms of “flourishing.” Take someone really flourishing in their new career, or really flourishing now that they’re off in college. The sense of the expression is not just that they feel good, but that they’re, for example, accomplishing some things and taking appropriate pleasure in those accomplishments. If they were simply sitting at home playing video games all day, even if this seemed to give them a great deal of pleasure, and even if they were not frustrated, we wouldn’t say they were flourishing. Such a life could not in the long term constitute a happy life. To live a happy life is to flourish.
  • ...2 more annotations...
  • Happiness is harder to get. It’s enjoyed after you’ve worked for something, or in the presence of people you love, or upon experiencing a magnificent work of art or performance — the kind of state that requires us to engage in real activities of certain sorts, to confront real objects and respond to them.
  • viewing happiness as subject to external influence limits our control — not just in the sense that whether you get to live happily might depend on how things go, but also in the sense that what happiness is is partly a matter of how things beyond you are. We might do everything we can to live happily — and have everything it takes on our part to be happy, all the right thoughts and feelings — and yet fall short, even unbeknownst to us.
Javier E

How to Find Joy in Your Sisyphean Existence - The Atlantic - 0 views

www.theatlantic.com/...673248

absurd sisyphus happiness philosophy psychology

shared by Javier E on 05 Mar 23 - No Cached
  • the gods. They took their revenge by condemning Sisyphus to eternal torment in the underworld: He had to roll a huge boulder up a hill. When he reached the top, the stone would roll back down to the bottom, and he would have to start all over, on and on, forever.
  • One could even argue that all of life is Sisyphean: We eat to just get hungry again, and shower just to get dirty again, day after day, until the end.
  • Absurd, isn’t it? Albert Camus, the philosopher and father of a whole school of thought called absurdism, thought so. In his 1942 book The Myth of Sisyphus, Camus singles out Sisyphus as an icon of the absurd, noting that “his scorn of the gods, his hatred of death, and his passion for life won him that unspeakable penalty in which the whole being is exerted toward accomplishing nothing.”
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  • It would be easy to conclude that an absurdist view of life rules out happiness and leads anyone with any sense to despair at her very existence. And yet in his book, Camus concludes, “One must imagine Sisyphus happy
  • this unexpected twist in Camus’ philosophy of life and happiness can help you change your perspective and see your daily struggles in a new, more equanimous way.
  • he argues that despite the hardships of this world, against all apparent odds, human beings regularly experience true happiness. People in terrible circumstances bask in love for one another. They enjoy simple diversions
  • Even Sisyphus was happy, according to Camus, because “the struggle itself toward the heights is enough to fill a man’s heart.” Simply put, he had something to keep him busy.
  • Instead of feeling desperation at the futility of life, Camus tells us to embrace its ridiculousness. It’s the only way to arrive at happiness, the most absurd emotion of all under these circumstances
  • We shouldn’t try to find some cosmic meaning in our relentless routines—getting, spending, eating, working, pushing our own little boulders up our own little hills
  • Instead, we should laugh uproariously at the fact that there is no meaning, and be happy anyway.
  • Happiness, for Camus, is an existential declaration of independence. Instead of advising “Don’t worry, be happy,” he offers a rebellious “Tell the universe to go suck eggs, be happy.”
  • If embracing the ridiculous seems impossible to you, Camus says it’s only because of your pride.
  • “Those who prefer their principles over their happiness, they refuse to be happy outside the conditions they seem to have attached to their happiness,”
  • In fact, each of us can consciously implement Camus’ absurdism in order to forge a happier life. Here are three practical ways to find joy in the ridiculous.
  • 1. Stand up to your ennui.
  • You can’t necessarily change your perception of the world, but, as I have written, you most certainly can change your response to that perception. Meet that feeling of despair with a personal motto, such as “I don’t know what everything means, but I do know I am alive right now, and I will not squander this moment
  • 2. Look for opportunities to do a little good.
  • One of the best ways to cultivate futility is by focusing on the big things you can’t control—war, natural disasters, hatred—as opposed to the little things you can.
  • Those little things include bringing a small blessing or source of relief to others.
  • if your commute to work is a soul-sucking existential nightmare, don’t ruminate on the cars stopped ahead of you. Rather, focus on making space for that poor sap stuck in the wrong lane who’s desperately trying to merge
  • 3. Be fully present.
  • Absurdity tends to sting only when we see it from the “outside”; for example, when you think about how meaningless it has been to wash the dishes every day in the past only to find them dirty again right now—and imagine the countless dish washings that the rest of your life will comprise.
  • Confronting the absurd is much more comfortable when you do so with mindfulness.
  • “While washing the dishes one should only be washing the dishes, which means that while washing the dishes one should be completely aware of the fact that one is washing the dishes.
  • When the broad sweep of life brings you horror, concentrate on this moment, and savor it. The pleasure and meaning you can find right now are real; the meaninglessness of the future is not.
  • Some mornings, I wake up seeing only boulders and can’t face pushing them once again up that hill
  • Those are the days when my old friend Camus comes in handy. Instead of despairing of the absurdity of life, I lean into it, laugh at it, and start my day in a light mood. Then I gather my beloved boulders and set out for the nearest hill.
Javier E

Why Is Finland the Happiest Country on Earth? The Answer Is Complicated. - The New York... - 0 views

www.nytimes.com/...inland-happiness-optimism.html

finland happiness perseverance enough content psychology bias education

shared by Javier E on 02 Apr 23 - No Cached
  • the United Nations Sustainable Development Solutions Network released its annual World Happiness Report, which rates well-being in countries around the world. For the sixth year in a row, Finland was ranked at the very top.
  • “I wouldn’t say that I consider us very happy,” said Nina Hansen, 58, a high school English teacher from Kokkola, a midsize city on Finland’s west coast. “I’m a little suspicious of that word, actually.”
  • what, supposedly, makes Finland so happy. Our subjects ranged in age from 13 to 88 and represented a variety of genders, sexual orientations, ethnic backgrounds and professions
  • ...21 more annotations...
  • While people praised Finland’s strong social safety net and spoke glowingly of the psychological benefits of nature and the personal joys of sports or music, they also talked about guilt, anxiety and loneliness. Rather than “happy,” they were more likely to characterize Finns as “quite gloomy,” “a little moody” or not given to unnecessary smiling
  • Many also shared concerns about threats to their way of life, including possible gains by a far-right party in the country’s elections in April, the war in Ukraine and a tense relationship with Russia, which could worsen now that Finland is set to join NATO.
  • It turns out even the happiest people in the world aren’t that happy. But they are something more like content.
  • Finns derive satisfaction from leading sustainable lives and perceive financial success as being able to identify and meet basic need
  • “In other words,” he wrote in an email, “when you know what is enough, you are happy.”
  • “‘Happiness,’ sometimes it’s a light word and used like it’s only a smile on a face,” Teemu Kiiski, the chief executive of Finnish Design Shop, said. “But I think that this Nordic happiness is something more foundational.”
  • e conventional wisdom is that it’s easier to be happy in a country like Finland where the government ensures a secure foundation on which to build a fulfilling life and a promising future. But that expectation can also create pressure to live up to the national reputation.
  • “We are very privileged and we know our privilege,” said Clara Paasimaki, 19, one of Ms. Hansen’s students in Kokkola, “so we are also scared to say that we are discontent with anything, because we know that we have it so much better than other people,” especially in non-Nordic countries.
  • “The fact that Finland has been ‘the happiest country on earth’ for six years in a row could start building pressure on people,” he wrote in an email. “If we Finns are all so happy, why am I not happy?
  • The Finnish way of life is summed up in “sisu,” a trait said to be part of the national character. The word roughly translates to “grim determination in the face of hardships,” such as the country’s long winters: Even in adversity, a Finn is expected to persevere, without complaining.
  • “Back in the day when it wasn’t that easy to survive the winter, people had to struggle, and then it’s kind of been passed along the generations,” said Ms. Paasimaki’s classmate Matias From, 18. “Our parents were this way. Our grandparents were this way. Tough and not worrying about everything. Just living life.”
  • Since immigrating from Zimbabwe in 1992, Julia Wilson-Hangasmaa, 59, has come to appreciate the freedom Finland affords people to pursue their dreams without worrying about meeting basic needs
  • When she returns to her home country, she is struck by the “good energy” that comes not from the satisfaction of sisu but from exuberant joy.
  • “What I miss the most, I realize when I enter Zimbabwe, are the smiles,” she said, among “those people who don’t have much, compared to Western standards, but who are rich in spirit.”
  • Many of our subjects cited the abundance of nature as crucial to Finnish happiness: Nearly 75 percent of Finland is covered by forest, and all of it is open to everyone thanks to a law known as “jokamiehen oikeudet,” or “everyman’s right,” that entitles people to roam freely throughout any natural areas, on public or privately owned land.
  • “I enjoy the peace and movement in nature,” said Helina Marjamaa, 66, a former track athlete who represented the country at the 1980 and 1984 Olympic Games. “That’s where I get strength. Birds are singing, snow is melting, and nature is coming to life. It’s just incredibly beautiful.”
  • “I am worried with this level of ignorance we have toward our own environment,” he said, citing endangered species and climate change. The threat, he said, “still doesn’t seem to shift the political thinking.”
  • Born 17 years after Finland won independence from Russia, Eeva Valtonen has watched her homeland transform: from the devastation of World War II through years of rebuilding to a nation held up as an exemplar to the world.
  • “My mother used to say, ‘Remember, the blessing in life is in work, and every work you do, do it well,’” Ms. Valtonen, 88, said. “I think Finnish people have been very much the same way. Everybody did everything together and helped each other.”
  • Maybe it isn’t that Finns are so much happier than everyone else. Maybe it’s that their expectations for contentment are more reasonable, and if they aren’t met, in the spirit of sisu, they persevere.
  • “We don’t whine,” Ms. Eerikainen said. “We just do.”
Javier E

Read this if you want to be happy in 2014 - The Washington Post - 2 views

www.washingtonpost.com/...3-9389-09ef9944065e_story.html

diet exercise happiness health freedom knowledge willpower system goal

shared by Javier E on 03 Jan 14 - No Cached
  • people usually experience the sensation of happiness whenever they have both health and freedom. It’s a simple formula: Happiness = Health + Freedom
  • I’m talking about the everyday freedom of being able to do what you want when you want to do it, at work and elsewhere. For happiness, timing is as important as the thing you’re doing
  • Matching your mood to your activity is a baseline requirement for happiness
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  • The good news is that timing is relatively controllable, especially in the long run.
  • If you’re just starting out in your career, it won’t be easy to find a job that gives you a flexible schedule. The best approach is a strategy of moving toward more flexibility over the course of your life.
  • There isn’t one formula for finding schedule flexibility. Just make sure all of your important decisions are consistent with an end game of a more flexible schedule. Otherwise you are shutting yourself off from the most accessible lever for happiness — timing.
  • if you knew that pasta is far lower on the glycemic index than a white potato, you would make a far healthier choice that requires no willpower at all. All it took was knowledge.
  • The most important thing to know about staying fit is this: If it takes willpower, you’re doing it wrong. Anything that requires willpower is unsustainable in the long run.
  • studies show that using willpower in one area diminishes how much willpower you have in reserve for other areas. You need to get willpower out of the system
  • My observation is that you can usually replace willpower with knowledge.
  • the trick for avoiding unhealthy foods is to make sure you always have access to healthy options that you enjoy eating. Your knowledge of this trick, assuming you use it, makes willpower far less necessary.
  • don’t give up too much income potential just to get a flexible schedule. There’s no point in having a flexible schedule if you can’t afford to do anything.
  • the fittest people have systems, not goals, unless they are training for something specific. A sensible system is to continuously learn more about the science of diet and the methods for making healthy food taste great. With that system, weight management will feel automatic. Goals aren’t needed.
  • Did you know that sleepiness causes you to feel hungry?
  • Did you know that eating peanuts is a great way to suppress appetite?
  • Did you know that eating mostly protein instead of simple carbs for lunch will help you avoid the afternoon energy slump?
  • Did you know that eating simple carbs can make you hungrier?
  • Did you know that exercise has only a small impact on your weight?
  • after I started noticing how drained and useless I felt after eating simple carbs, french fries became easy to resist.
  • I also learned that I can remove problem foods from my diet if I target them for extinction one at a time. It was easy to stop eating three large Snickers every day (which I was doing) when I realized I could eat anything else I wanted whenever I wanted
  • If you’re on a diet, you’re probably trying to avoid certain types of food, but you’re also trying to limit your portions. Instead of waging war on two fronts, try allowing yourself to eat as much as you want of anything that is healthy.
  • healthier food is almost self-regulating in the sense that you don’t have an insatiable desire to keep eating it the way you might with junk food. With healthy food, you tend to stop when you feel full
  • One of the biggest obstacles to healthy eating is the impression that healthy food generally tastes like cardboard. So consider making it a lifelong system to learn how to season and prepare healthy foods
  • Cheese adds calories, but the fat content will help suppress your appetite, so you probably come out ahead. If you didn’t already know that, you might end up using willpower to avoid cheese at dinner and willpower again later that night to resist snacking. A little knowledge replaces a lot of willpower.
  • ’m limiting my portion size. You only need to do that if you are eating the wrong foods. Eating half of your cake still keeps you addicted to cake. And portion control takes a lot of willpower. You’ll find that healthy food satisfies you sooner, so you don’t crave large portions.
  • No one can exercise enough to overcome a bad diet. Diet is the right button to push for losing weight, so long as you are active. People who eat right and stay active usually have no problems with weight.
  • I’m about to share with you the simplest and potentially most effective exercise plan in the world. Here it is: Be active every day.
  • When you’re active, and you don’t overdo it, you’ll find yourself in a good mood afterward. That reward becomes addictive over time.
  • After a few months of being moderately active every day, you’ll discover that it is harder to sit and do nothing than it is to get up and do something. That’s the frame of mind you want. You want exercise to become a habit with a reward so it evolves into a useful addiction
  • the intensity of your workout has a surprisingly small impact on your weight unless you’re running half-marathons every week. If your diet is right, moderate exercise is all you need.
  • When your body is feeling good, and you have some flexibility in your schedule, you’ll find that the petty annoyances that plague your life become nothing but background noise. And that’s a great launch pad for happiness.
  • As you find yourself getting healthier and happier, the people in your life will view you differently too. Healthy-looking people generally earn more money, get more offers and enjoy a better social life. All of that will help your happiness.
  • Keep in mind that happiness is a directional phenomenon. We feel happy when things are moving in the right direction no matter where we are at the moment.
Keiko E

University of Wisconsin Study Finds Eudaimonic Happiness Lessens the 'Bite' of Risk Fac... - 0 views

online.wsj.com/...4893604576200471545379388.html

happiness well-being

shared by Keiko E on 15 Mar 11 - No Cached
  • Some of the newest evidence suggests that people who focus on living with a sense of purpose as they age are more likely to remain cognitively intact, have better mental health and even live longer than people who focus on achieving feelings of happiness.
  • "Eudaimonia" is a Greek word associated with Aristotle and often mistranslated as "happiness"—which has contributed to misunderstandings about what happiness is. Some experts say Aristotle meant "well-being" when he wrote that humans can attain eudaimonia by fulfilling their potential. Today, the goal of understanding happiness and well-being, beyond philosophical interest, is part of a broad inquiry into aging and why some people avoid early death and disease. Psychologists investigating eudaimonic versus hedonic types of happiness over the past five to 10 years have looked at each type's unique effects on physical and psychological health.
  • In a separate analysis of the same group of subjects, researchers have found those with greater purpose in life were less likely to be impaired in carrying out living and mobility functions, like housekeeping, managing money and walking up or down stairs. And over a five-year period they were significantly less likely to die—by some 57%— than those with low purpose in life.
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  • The two types of well-being aren't necessarily at odds, and there is overlap. Striving to live a meaningful life or to do good work should bring about feelings of happiness, of course. But people who primarily seek extrinsic rewards, such as money or status, often aren't as happy, says Richard Ryan, professor of psychology, psychiatry and education at the University of Rochester.
  • Keiko E on 15 Mar 11
     
    The relationship between "happiness" and "well-being" and how they affect people.
Ellie Anderson

The bright side of sadness - 1 views

www.sciencenews.org/...bright-side-sadness

science research psychology

shared by Ellie Anderson on 24 Oct 13 - No Cached
  • Thomas Jefferson defended the right to pursue happiness in the Declaration of Independence.
  • “Bad moods are seen in our happiness-focused culture as representing a problem, but we need to be aware that temporary, mild negative feelings have important benefits,”
  • One investigation found that people in sad moods have an advantage remembering the details of unusual incidents that they have witnessed. And a little gloominess could help job applicants; lousy moods cut down on the tendency to stereotype others, thus boosting the accuracy of first impressions.
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  • Growing evidence suggests that gloomy moods improve key types of thinking and behavior, Forgas asserts in a new review paper aptly titled “Don’t worry, be sad!” For good evolutionary reasons, positive and negative moods subtly recruit thinking styles suited to either benign or troubling situations,
  • Alternatively, good moods trigger a loose mode of thought conducive to creativity and seeing the big picture. Happiness signals that a situation is safe, or at least not immediately threatening,
  • Whether good or bad, moods are relatively low-intensity, background feelings that can last for anywhere from a few minutes to the whole day. A person may feel somewhat good or bad, happy or sad, without knowing why or even being aware of such moods.
  • On “good” days, he reasoned, everything just felt right without any past triumphs coming to mind. On “bad” days, life felt lousy in the moment, without any tragic memories returning for an encore.
  • Individuals aren’t slaves to their moods, Schwarz cautions. A sad person can think outside the box if necessary, say, to solve problems at work. And a happy person can accurately fill out tax forms or complete other detail-heavy tasks.
  • Moods provide surprisingly keen insights into one’s environment, the team concluded.
  • By embracing their moods, superior forecasters gained unconscious access to a vast amount of learned information that informed their predictions, Pham speculated.
  • Many emotion theorists now agree that negative moods direct attention to tasks at hand and promote analytical thinking, whereas positive moods broaden attention and prompt original thinking. Researchers in a field dubbed “positive psychology” have put a lot of recent focus on exploring how happiness profits mind and body.
  • Sad moods also improve eyewitness memory, apparently by lowering the tendency to incorporate false and misleading details into accounts of what was observed. In a 2005 study in the Journal of Experimental Social Psychology, college students witnessed a staged altercation between a lecturer and a woman who angrily interrupted the talk.
  • Sad moods can also make first impressions of others more reliable,
  • Sad folks took longer to read and rate the essays than happy and neutral participants did. That’s probably because feeling sad fostered a more careful appraisal of essays and photos, Forgas suggests. As a result, he proposes, sad volunteers largely rejected the stereotype of philosophers as tweedy, professorial men, helping to minimize the halo effect.
  • In these experiments, moods were induced either by having participants watch happy or sad film clips or by falsely telling volunteers that they had scored extremely well or poorly on a test of spatial abilities.
  • In both conditions, raters determined that sad volunteers communicated more information relevant to the movie scenes and less unrelated information than the other two groups did, especially the happy folks. Those in a sad mood were especially good at keeping accounts brief, clear and to the point.
  • Moods were induced after participants watched movie clips but before they described the scenes, ensuring that the clips didn’t sway their manipulated moods.
  • Sad feelings may influence communication differently in situations where conversation
  • But moods may not engage specific mental strategies as proposed
  • If these findings hold up, happy and sad moods simply signal whether or not to change one’s current thinking style, Huntsinger says, rather than indicating whether to adopt an analytical or playful thinking style. Researchers have yet to test which of these two possibilities best explains mood-related behaviors.
  • much remains unknown about precisely how moods influence thought
katieb0305

Your happiness type matters - CNN.com - 0 views

www.cnn.com/...happy-genes

shared by katieb0305 on 30 May 16 - No Cached
  • You feel happiness all the way down to your genes, scientists say. But the kind of happiness you're feeling matters, as different kinds can have wildly different effects on your physical well-being.
  • he happiness you get from instant gratification -- eating that giant cupcake or buying that fabulous pair of shoes -- may have the same physical impact on your genes as depression or stress,
  • The experts divide well-being into two different types: hedonic and eudaimonic. These are fancy words to describe happiness that comes from two different sources.
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  • Hedonic well-being comes from an experience a person seeks out that gives them pleasure.
  • Eudaimonic well-being is a kind of happiness that comes not from consuming something but from a sustained effort at working toward something bigger than you.
  • they can and do influence each other, so it has been hard for scientists to measure which kind has had a greater positive influence on someone's physical or psychological well-being.
  • there is an increased expression of genes involved in inflammation and a decreased antiviral response. People who are subjected to long periods of stress have white blood cells that make slightly more pro-inflammatory proteins on a constant basis.
  • Bottom line? Happiness that comes from working for the greater good has a much more positive genetic impact.
  • The people who found happiness by pursuing a greater good had a lower level of this inflammatory gene expression and strong antiviral and antibody gene expression.
Javier E

Actually, Some Material Goods Can Make You Happy - The Atlantic - 1 views

www.theatlantic.com/...375280

happiness experience materialism autonomy competence relations social science

shared by Javier E on 01 Aug 14 - No Cached
  • In many studies, participants are asked to think about material items as purchases made "in order to have," in contrast with experiences—purchases made "in order to do." This, they say, neglects a category of goods: those made in order to have experiences,  such as electronics, musical instruments, and sports and outdoors gear.
  • Do such "experiential goods," as Guevarra and Howell call them, leave our well-being unimproved, as is the case with most goods, or do they contribute positively to our happiness?
  • In a series of experiments, Guevarra and Howell find that the latter is the case: experiential goods made people happier, just like the experiences themselves.
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  • What is it about experiences? It's not the fact of having an experience per se but that experiences can "satisf[y] the psychological needs of autonomy, competence, and relatedness." Talking to friends, mastering a skill, expressing oneself through art or writing—all of these provide a measure of fulfillment that merely owning a thing cannot.
  • Experiential goods fit in under this framework because they likewise can satisfy those same psychological needs. A musical instrument, for example, makes possible a sort of human happiness hat trick: Finely tune your skills, get the happiness of mastery (competence); play your heart out, get the happiness of self-expression (autonomy); jam with friends, get the happiness of connecting with others (relatedness).
  • "Spend your money on experiences, not things" remains a good basic rule. But it's possible to tweak it slightly to better reflect the drivers of human happiness: "Spend your money on competence, autonomy, and relatedness." That doesn't quite have the same ring to it, but it'll guide you wisely.
knudsenlu

Happiness | Psychology Today - 0 views

www.psychologytoday.com/...happiness

happiness psychology research brain science

shared by knudsenlu on 25 Apr 18 - No Cached
  • Ah, happiness, that elusive state. Philosophers, theologians, psychologists, even economists, have long sought to define it, and since the 1990s, a whole branch of psychology—positive psychology—has been dedicated to pinning it down and propagating it.
  • Research shows that happiness is not the result of bouncing from one joy to the next; achieving happiness typically involves times of considerable discomfort. 
  • . Researchers estimate that much of happiness is under personal control. Regularly indulging in small pleasures (such as warm baths!), getting absorbed in challenging activities, setting and meeting goals, maintaining close social ties, and finding purpose beyond oneself are all actions that increase life satisfaction.
katherineharron

Google's algorithm for happiness - CNN - 0 views

www.cnn.com/...index.html

shared by katherineharron on 19 Jan 20 - No Cached
  • Step one: "Calm your mind"Read MoreTo introduce his first piece of advice, Meng led the SXSW audience through a short collective breathing exercise to calm the fluffy particles in the "snow-globes" (his metaphor) in our skulls. He advocates finding easy ways to take pauses during the day and be mindful of your breath. "If that's too hard, then just think about nothing for little bit," he joked.
  • And yet, at the same time the more I practiced the three-step method, the more it seemed to be working. I started meditating at work. I programmed my mobile phone to send me hourly reminders to wish happiness on others. And I remembered to tell myself "I'm having a moment of joy!" when I was having fun with my daughters, running in the park, drinking a delicious beer and even writing this column.
  • Step three: "Wish other people to be happy"According to Meng, altruistic thoughts benefit us because we derive a lot of joy from giving, even more than from receiving.Meng makes eloquent arguments for the (I think) self-evident need to infuse your life with more compassion, but only cites one study -- on people performing acts for others -- to back his claim that "kindness is a sustainable source of happiness."
  • ...3 more annotations...
  • Step two: "Log moments of joy"This means simply saying to yourself -- as you sip a great espresso, laugh at your friend's joke or buy that shirt you've wanted -- "I am having a moment of joy!" When negative things happen to us throughout the day we tend to hold on to them, while the good things are more fleeting and ephemeral. So, by consciously acknowledging the good things, says Meng, we increase our chances that when we reflect on our day, we conclude it was happy one.
  • I asked psychologist Tom Stafford, who writes the Neurohacks column for BBC Future about the gap. "Squaring what works for you and what the science says is difficult because happiness is a complex object," he told me. "There will be local variations due to individual personality, so we've immediately got a reason for expecting a gap between the science -- which tends to work with group averages -- and any one person's experience."The interesting general question, to me, is when do we trust our experience and when do we listen to science," Stafford added. "Obviously some things we don't need science for ('Does dropping a rock on my foot hurt?'), and some things we do ('Is smoking bad for my health?'). Happiness, I'd argue, is in between these two cases."
  • To many, Meng's three steps may seem obvious or simplistic. Yet he compared his advice to showing us how to do a single push up or arm curl at the gym. You know it does you good, but you have to do the exercise every day to get results. I may be more experientially convinced than scientifically sated, but it's enough to keep me going to Google's happiness gym and doing those push-ups.
Javier E

For Some, 'Tis a Gift to Be Simple - NYTimes.com - 0 views

www.nytimes.com/...inary-experiences-of-life.html

happiness aging ordinary research psychology experience

shared by Javier E on 31 Aug 14 - No Cached
  • older people often draw as much happiness from ordinary experiences — like a day in the library — as they do from extraordinary ones.
  • If you can cover basic expenses, pursuing inexpensive, everyday things that bring comfort and satisfaction can lead to happiness equal to jetting about on international trips in your 70s and 80s.
  • Ms. Mogilner wanted to know what sort of experiences made people the most happy and why.
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  • they conducted eight studies in which they asked participants about their recollections of, planning for or daydreaming about various happiness-making experiences. They also checked to see what sort of things their subjects were posting about on Facebook
  • ordinary experiences happen often and occur in the course of everyday life while extraordinary ones are much more rare.
  • Once you know yourself, the deliberate pursuit of more ordinary things can then deliver that same level of happiness. It doesn’t hurt, either, that you may appreciate the ordinary much more once you’re more aware of the decreasing number of years you have left to enjoy it.
  • Ms. Mogilner explored some of the factors besides frequency that separate ordinary and extraordinary experiences and seized on one in particular: the tendency for extraordinary experiences to be self-defining in some way.
  • One way to think about this is to consider the various adventures younger people pursue to find themselves. “That sort of exploration to see what fits and feels like you may be the process by which you can start to figure out what sort of ordinary life to build,”
  • the older people got, the more happiness ordinary experiences delivered. In fact, the happiness-making potential of everyday pursuits eventually grows equal to that of ones that are rarer.
  • there ought to be much comfort in the evidence that everyday things that cost little or nothing can deliver the same amount of joy. A garden. The elaborate meal that emerges from it and the spare time to invent the recipes. A return to a neglected musical instrument. All-you-can-consume subscriptions to Netflix and Spotify, with watchlists and playlists that stretch on for years.
sissij

Norway Is the World's Happiest Country, Survey Finds - The New York Times - 0 views

www.nytimes.com/...worlds-happiest-countries.html

new york times social media research psychology

shared by sissij on 20 Mar 17 - No Cached
  • Norwegians have one more reason to smile, not that they need it.
  • The authors of the report found that a half-dozen socioeconomic factors explain much of the difference in happiness among countries, but that social factors play an underappreciated role.
  • As evidence, they cite periods of substantial economic growth that were nonetheless matched by declining happiness in China and the United States, which ranked 14th.
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  • Still, there are outliers.
  • Humanity is about halfway up the ladder, with an average global score of 5.3, based on hundreds of thousands of surveys conducted by Gallup over those years.
  • The authors found that three-quarters of the variation among countries can be explained by six economic and social factors: gross domestic product per capita (a basic measure of national wealth); healthy years of life expectancy; social support (having someone to rely on during times of trouble); trust (a perceived absence of corruption in government and business); the perceived freedom to make life choices; and generosity (measured by donations).
  • “We’re getting richer, but our social capital is deteriorating,” Dr. Sachs said.
  • To fix that social fraying, Dr. Sachs argues policy makers should work toward campaign finance reform, reducing income and wealth inequality, improving social relations between native-born and immigrant populations, overcoming the national culture of fear induced by the Sept. 11 attacks, and improving the educational system.
  • sissij on 20 Mar 17
     
    As we learned in TOK, human social science is far more complicated than natural sciences as they are multiple factors leading to a phenomenon and the standard scientific method used in natural sciences are useless when applied in social sciences. The results of some social study are often found out of our expectation. For example, in tis article, the research find out that the growth in substantial economic is probably inversely proportional to the happiness of the residences. And in some cases, economics alone did not explain the high rates of happiness. As many countries put the improvement in GDP as their first priority, they should really consider improving other aspects such as social equality, educational system, and etc so  residences can feel happy from the bottom of their heart. --Sissi (3/20/2017)
caelengrubb

The Economics of Well-Being - 0 views

hbr.org/...the-economics-of-well-being

shared by caelengrubb on 26 Mar 21 - No Cached
  • Money isn’t everything. But for measuring national success, it has long been pretty much the only thing
  • And the era of GNP and GDP has been characterized by a huge global rise in living standards and in wealth.
  • At the moment, though, GDP is embattled. Economists and national leaders are increasingly talking about measuring a country’s status with other metrics and even with a squishy-seeming concept like “happiness.”
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  • As everyone in business knows, you manage what you measure. So although the replacing-GDP discussion may seem a little airy, its growing credibility in important circles could give it a real impact on economic policy
  • The story usually begins with Jeremy Bentham, an Englishman who in 1781 outlined a philosophy of utility that assessed the merits of an action according to how much happiness it produced. This was during the Enlightenment, when thinkers sought to replace religion-based rules with rational, scientific guides to decision making and life.
  • It’s true that the challenges of tracking energy use or pollution aren’t huge. But the politics are extremely tricky. In its early days the Clinton administration pushed the Bureau of Economic Analysis—the agency that measures U.S. GDP—to develop a green GDP
  • For its original purpose—measuring short-term economic fluctuations—GDP is not likely to be supplanted anytime soon. It may even be gaining ground: A major discussion is under way concerning whether the U.S. Federal Reserve and other central banks should in times of crisis focus not on inflation but on GDP growth.
  • Compiling GDP involves making a lot of choices, and even reasonable choices can lead to skewed results. Statisticians understandably favor goods and services that are bought and sold—and thus easily valued by market price—over economic activities whose value must be estimated
  • Developing nations with lots of foreign direct investment saw GDP grow much faster than GNP would have—but didn’t necessarily reap the benefits, because the investments’ profits went mostly to multinational corporations.
  • Economists, the most enthusiastic adopters of the concept, came to focus instead on the tangible expression of people’s needs and desires: what they were willing to spend money on.
  • Many things of value in life cannot be fully captured by GDP, but they can be measured by metrics of health, education, political freedom, and the like
  • The idea that economic and other data can be better presented with a dashboard of indicators than as a single number or ranked list is very much in the air among experts and policy makers.
  • In Sarkozy’s 2009 report on alternatives to GDP, the word “dashboard” appears 78 times. But the notion of dashboards hasn’t captured the public’s imagination. What has is a word that shows up just 29 times in the Sarkozy report (mostly in the bibliography): “happiness.”
  • In the 1950s and 1960s psychologists and sociologists reopened the question of whether it could be quantified. Opinion polls, then entering their heyday as measurers (and in some cases determiners) of the public mood, were an obvious vehicle for the attempt.
  • The economist Richard Easterlin imported the happiness discussion to his discipline with a 1974 paper pointing out that the results of national happiness polls did not correlate all that well with per capita income.
  • The interest in happiness surveys has also led to critical scrutiny of the Easterlin paradox. After reevaluating decades’ worth of polling data, the economists Betsey Stevenson and Justin Wolfers made headlines in 2008 by refuting the paradox—at least the part that said people in wealthy nations weren’t happier than those in poor nations
  • They were unable to conclusively debunk the argument that rises in income over time fail to deliver increased happiness, but the evidence they marshaled certainly muddied the waters
  • Money can’t buy happiness. But it could perhaps buy the ability to measure it.
anonymous

It's OK to Feel Joy Right Now - The New York Times - 0 views

www.nytimes.com/...pandemic-optimism-joy.html

shared by anonymous on 27 Mar 21 - No Cached
  • It’s OK to Feel Joy Right NowHere’s how to prolong it.
  • The birds are chirping, a warm breeze is blowing and some of your friends are getting vaccinated.
  • After a year of anxiety and stress, many of us are rediscovering what optimism feels like.
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  • Spring is the season of optimism. With it comes more natural light and warm weather, both great mood boosters
  • Yes, receiving your vaccine shot, daydreaming about intimate dinner parties or those first hugs with grandchildren may give you a jolt of joy, but euphoria, unfortunately, tends to be fleeting.
  • When good (or bad) things happen, we feel an initial surge or dip in our overall happiness levels.
  • Hedonic adaptation means that, over time, we settle back into wherever we were happiness-wise before that good or bad event happened.
  • ven if the good thing — like getting your dream job — is continuing.
  • To maintain those positive feelings, you are going to need to work on it a bit
  • Thank evolution.
  • “Our brains developed biologically for survival, not happiness,”
  • ven the mundane things — like watching yet another youth soccer game — can feel special if you take a moment to remember the not-so-distant past when so much of our lives was put on hold.
  • While many Americans are beginning to exhale, many others are buried deep in grief.
  • If you’re not allowing yourself to feel happy because you worry you’ll be disappointed by future bad news, that’s OK too, Dr. Owens said.
  • This is called defensive pessimism, and it can help people feel more in control of a bad situation.
  • it’s understandable if you are just not ready to feel optimistic yet
  • Savor this (and everything).
  • Your first time hugging friends in a year is going to be so sweet, you’ll undoubtedly savor every moment of it. But there is joy in everyday things, too
  • To start, it’s OK if you’re not OK.
  • Marvel as much as you can.
  • This feeling can come from a walk around the block, said Allen Klein, author of “The Awe Factor.” One of his favorite strategies for ensuring his daily dose of awe is heading out for an “awe walk.”
  • On these strolls, he’ll turn off his mental list of chores and things to remember, and instead focus on finding wonder in small things along the way.
  • Be grateful and kind.
  • Acts of kindness tend to increase people’s ratings of their happiness,
  • The boost you get may not be huge, however
  • University of California, Riverside, found reflecting on past kind deeds improved well-being at a rate similar to actually going out and doing new good deeds.
  • This isn’t clearance to never be kind again, though. But if you’re stuck at home and cannot get out to help a friend, try thinking back on a time when you did those things.
  • Realize happiness alone isn’t enough.
  • If you have been struggling with depression throughout the pandemic — as many Americans have — working to boost your own happiness may not be the cure you are hoping for
  • “The opposite of depression is not happiness,”
  • “The opposite of depression is no longer being depressed.”
  • If you have been struggling with symptoms of depression these past 12 months, you may feel your depression subside as the pandemic slowly wanes. It may not.
  • Clinical depression should be treated by a mental health professional.
  • Break out your calendar.
  • Perhaps it’s too early to set a date for that 15-person dinner party, but you certainly can crack open a cookbook to start planning the menu.
  • And when party day arrives, don’t forget to savor every last morsel and belly laugh, as you eat, drink and be more than just fleetingly merry.
anonymous

The Happiness Course: Here What's Some Learned - The New York Times - 0 views

www.nytimes.com/...happiness-course.html

shared by anonymous on 28 Mar 21 - No Cached
  • Over 3 Million People Took This Course on Happiness. Here’s What Some Learned.
  • It may seem simple, but it bears repeating: sleep, gratitude and helping other people.
  • The Yale happiness class, formally known as Psyc 157: Psychology and the Good Life, is one of the most popular classes to be offered in the university’s 320-year history
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  • To date, over 3.3 million people have signed up, according to the website.
  • “Everyone knows what they need to do to protect their physical health: wash your hands, and social distance, and wear a mask,” she added. “People were struggling with what to do to protect their mental health.”
  • The Coursera curriculum, adapted from the one Dr. Santos taught at Yale, asks students to, among other things, track their sleep patterns, keep a gratitude journal, perform random acts of kindness, and take note of whether, over time, these behaviors correlate with a positive change in their general mood.
  • Ms. McIntire took the class. She called it “life-changing.”
  • A night owl, she had struggled with sleep and enforcing her own time boundaries.
  • “It’s hard to set those boundaries with yourself sometimes and say, ‘I know this book is really exciting, but it can wait till tomorrow, sleep is more important,’”
  • “That’s discipline, right? But I had never done it in that way, where it’s like, ‘It’s going to make you happier. It’s not just good for you; it’s going to actually legitimately make you happier.’”
  • has stuck with it even after finishing the class
  • Meditation also helped her to get off social media.
  • “I found myself looking inward. It helped me become more introspective,” she said. “Honestly, it was the best thing I ever did.”
  • “There’s no reason I shouldn’t be happy,” she said. “I have a wonderful marriage. I have two kids. I have a nice job and a nice house. And I just could never find happiness.
  • Since taking the course, Ms. Morgan, 52, has made a commitment to do three things every day: practice yoga for one hour, take a walk outside in nature no matter how cold it may be in Alberta, and write three to five entries in her gratitude journal before bed
  • “When you start writing down those things at the end of the day, you only think about it at the end of the day, but once you make it a routine, you start to think about it all throughout the day,”
  • some studies show that finding reasons to be grateful can increase your general sense of well-being.
  • “Somewhere along the second or third year, you do feel a bit burned out, and you need strategies for dealing with it,”
  • “I’m still feeling that happiness months later,”
  • Matt Nadel, 21, a Yale senior, was among the 1,200 students taking the class on campus in 2018. He said the rigors of Yale were a big adjustment when he started at the university in the fall of 2017.
  • “Did the class impact my life in a long term, tangible way? The answer is no.”
  • While the class wasn’t life-changing for him, Mr. Nadel said that he is more expressive now when he feels gratitude.
  • “I think I was struggling to reconcile, and to intellectually interrogate, my religion,” he said. “Also acknowledging that I just really like to hang out with this kind of community that I think made me who I am.”
  • Life-changing? No. But certainly life-affirming
  • “The class helped make me more secure and comfortable in my pre-existing religious beliefs,”
  • negative visualization. This entails thinking of a good thing in your life (like your gorgeous, reasonably affordable apartment) and then imagining the worst-case scenario (suddenly finding yourself homeless and without a safety net).
  • If gratitude is something that doesn’t come naturally, negative visualization can help you to get there.
  • “That’s something that I really keep in mind, especially when I feel like my mind is so trapped in thinking about future hurdles,
  • “I should be so grateful for everything that I have. Because you’re not built to notice these things.”
Javier E

Love People, Not Pleasure - NYTimes.com - 0 views

www.nytimes.com/...-love-people-not-pleasure.html

happiness pleasure love materialism fame sex wealth psychology

shared by Javier E on 22 Jul 14 - No Cached
  • Fame, riches and pleasure beyond imagination. Sound great? He went on to write:“I have diligently numbered the days of pure and genuine happiness which have fallen to my lot: They amount to 14.”Abd al-Rahman’s problem wasn’t happiness, as he believed — it was unhappiness
  • Happiness and unhappiness are certainly related, but they are not actually opposites.
  • Circumstances are certainly important. No doubt Abd al-Rahman could point to a few in his life. But paradoxically, a better explanation for his unhappiness may have been his own search for well-being. And the same might go for you.Continue reading the main story
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  • As strange as it seems, being happier than average does not mean that one can’t also be unhappier than average.
  • In 2009, researchers from the University of Rochester conducted a study tracking the success of 147 recent graduates in reaching their stated goals after graduation. Some had “intrinsic” goals, such as deep, enduring relationships. Others had “extrinsic” goals, such as achieving reputation or fame. The scholars found that intrinsic goals were associated with happier lives. But the people who pursued extrinsic goals experienced more negative emotions, such as shame and fear. They even suffered more physical maladies.
  • the paradox of fame. Just like drugs and alcohol, once you become addicted, you can’t live without it. But you can’t live with it, either.
  • That impulse to fame by everyday people has generated some astonishing innovations.
  • Today, each of us can build a personal little fan base, thanks to Facebook, YouTube, Twitter and the like. We can broadcast the details of our lives to friends and strangers in an astonishingly efficient way. That’s good for staying in touch with friends, but it also puts a minor form of fame-seeking within each person’s reach. And several studies show that it can make us unhappy.
  • It makes sense. What do you post to Facebook? Pictures of yourself yelling at your kids, or having a hard time at work? No, you post smiling photos of a hiking trip with friends. You build a fake life — or at least an incomplete one — and share it. Furthermore, you consume almost exclusively the fake lives of your social media “friends.” Unless you are extraordinarily self-aware, how could it not make you feel worse to spend part of your time pretending to be happier than you are, and the other part of your time seeing how much happier others seem to be than you?Continue reading the main story
  • the bulk of the studies point toward the same important conclusion: People who rate materialistic goals like wealth as top personal priorities are significantly likelier to be more anxious, more depressed and more frequent drug users, and even to have more physical ailments than those who set their sights on more intrinsic values.
  • as the Dalai Lama pithily suggests, it is better to want what you have than to have what you want.
  • In 2004, two economists looked into whether more sexual variety led to greater well-being. They looked at data from about 16,000 adult Americans who were asked confidentially how many sex partners they had had in the preceding year, and about their happiness. Across men and women alike, the data show that the optimal number of partners is one.
  • This might seem totally counterintuitive. After all, we are unambiguously driven to accumulate material goods, to seek fame, to look for pleasure. How can it be that these very things can give us unhappiness instead of happiness? There are two explanations, one biological and the other philosophical.
  • From an evolutionary perspective, it makes sense that we are wired to seek fame, wealth and sexual variety. These things make us more likely to pass on our DNA.
  • here’s where the evolutionary cables have crossed: We assume that things we are attracted to will relieve our suffering and raise our happiness.
  • that is Mother Nature’s cruel hoax. She doesn’t really care either way whether you are unhappy — she just wants you to want to pass on your genetic material. If you conflate intergenerational survival with well-being, that’s your problem, not nature’s.
  • More philosophically, the problem stems from dissatisfaction — the sense that nothing has full flavor, and we want more. We can’t quite pin down what it is that we seek. Without a great deal of reflection and spiritual hard work, the likely candidates seem to be material things, physical pleasures or favor among friends and strangers.
  • We look for these things to fill an inner emptiness. They may bring a brief satisfaction, but it never lasts, and it is never enough. And so we crave more.
  • This search for fame, the lust for material things and the objectification of others — that is, the cycle of grasping and craving — follows a formula that is elegant, simple and deadly:Love things, use people.
  • This was Abd al-Rahman’s formula as he sleepwalked through life. It is the worldly snake oil peddled by the culture makers from Hollywood to Madison Avenue.
  • Simply invert the deadly formula and render it virtuous:Love people, use things.
  • It requires the courage to repudiate pride and the strength to love others — family, friends, colleagues, acquaintances, God and even strangers and enemies. Only deny love to things that actually are objects. The practice that achieves this is charity. Few things are as liberating as giving away to others that which we hold dear.
  • This also requires a condemnation of materialism.
  • Finally, it requires a deep skepticism of our own basic desires. Of course you are driven to seek admiration, splendor and physical license.
  • Declaring war on these destructive impulses is not about asceticism or Puritanism. It is about being a prudent person who seeks to avoid unnecessary suffering.
anonymous

Why Doctors Care About Happiness - The New York Times - 1 views

well.blogs.nytimes.com/...y-doctors-care-about-happiness

happiness doctors psychology science research health

shared by anonymous on 07 Mar 16 - No Cached
  • Along with a swinging pendulum of medical conditions came a similar array, it seemed, of emotions
  • The correlation of happiness and health — or unhappiness and poor health — has been noted over the centuries. “He who can believe himself well, will be well,”
  • Happy people are more likely to make salutary choices in their life — exercise, eat their veggies, get regular medical care — and so will become more healthy.
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  • health may be the instigator of mood
  • The latest entry in the health and happiness field
  • appears to poke a hole in the accepted dictum that well-being is a driver of good health
  • Small studies have hinted at causality by demonstrating that interventions to increase positive feelings yield improved physiological measurements
  • If a patient has poor health and is also feeling miserable, it’s not enough just to address the medical problem.
  • But the opposite may offer an even more powerful payoff. When doctors notice unhappiness in their patients, they should be probing more carefully for hidden illness
  • I also inquire about obstacles to their happiness, and brainstorm with them on ways to ease some of these
  • The side effect profile and cost surely beat most of our current medications, and, at least for now, you don’t have to get prior authorization from an insurance company.
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
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