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Javier E

How Do I Find Meaning and Beauty in My Life? - The New York Times - 1 views

www.nytimes.com/...find-meaning-beauty.html

meaning of life beauty art aesthetics psychology

shared by Javier E on 31 Dec 19 - No Cached
  • I’ve spent much of my life and thought and income in pursuit of beauty in one form or another: design, fashion, the beauty or “wellness” industries. This is very much a professional hazard: My career in glossy magazines and advertising as a photo editor is all about making beautiful images of beautiful things that I’ve selected look even more beautiful.
  • Often, when I think how much of my time I’ve devoted to my own appearance or to matters of aesthetics I cringe, though I’ve often been the person in any given room defending things like style and design from accusations of superficiality and frivolity.
  • I’ve come to a place in which I no longer know what my own life should look like. I literally do not know what to do with myself and what I should believe in anymore, and this does, in fact, seem kind of frivolous, given the very urgent concerns of the society we live in.
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  • I’m unable to save money for retirement and I get very anxious when I think about the future.
  • Worse, I’ve lost my sense of meaning to myself. I feel like the culture has moved on without me, and I don’t know what to do.
  • I feel alone in many ways and unsuccessful by most measures. I don’t own a home and no one needs me; I am nobody’s mother and now I am nobody’s child, as my parents are no longer living.
  • on bad ones, I feel such futility, like I’ve squandered my own youth and beauty in the hall of mirrors that is our consumerist society.
  • A: What you wrote is in no way frivolous; it concerns the entire value, direction and purpose of your life.
  • You’ve realized that, in curating what we call taste, you’ve unwittingly become part of the system, the media-driven consumerist machine that creates the desire to possess things you’ll likely never be able to afford.
  • Beauty — distracting, exclusionary, often more talismanic and notional than “real” — has never been a steady organizing principle for life
  • your sense of what is beautiful has become more complicated, as you have. Your work is no longer satisfying to you because it is no longer relevant to the person you are.
  • your way of seeing things, including yourself, seems not wholly true or right or your own, and is in dire need of a refresh. It feels reductive and merciless, informed too much by the very aspects of our culture that have become deadening to you.
  • You’re seeking new paths to the shore, new things that sustain you, and this requires doing the work to find out what that looks like. It requires acknowledging the value shift that probably began happening inside you long ago.
Javier E

A 'Philosophy' of Plastic Surgery in Brazil - NYTimes.com - 0 views

opinionator.blogs.nytimes.com/...a-necessary-vanity

beauty aesthetics art rights self-image surgery power

shared by Javier E on 14 Aug 11 - No Cached
  • Is beauty a right, which, like education or health care, should be realized with the help of public institutions and expertise?
  • For years he has performed charity surgeries for the poor. More radically, some of his students offer free cosmetic operations in the nation’s public health system.
  • I asked her why she wanted to have the surgery.  “I didn’t put in an implant to exhibit myself, but to feel better. It wasn’t a simple vanity, but a  . . . necessary vanity.  Surgery improves a woman’s auto-estima.”
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  • He argues that the real object of healing is not the body, but the mind.  A plastic surgeon is a “psychologist with a scalpel in his hand.” This idea led Pitanguy to argue for the “union” of cosmetic and reconstructive procedures.  In both types of surgery beauty and mental healing subtly mingle, he claims, and both benefit health.
  • “What is the difference between a plastic surgeon and a psychoanalyst?  The psychoanalyst knows everything but changes nothing.  The plastic surgeon knows nothing but changes everything.”
  • Plastic surgery gained legitimacy in the early 20th century by limiting itself to reconstructive operations.  The “beauty doctor” was a term of derision.  But as techniques improved they were used for cosmetic improvements.  Missing, however, was a valid diagnosis. Concepts like psychoanalyst Alfred Adler’s inferiority complex — and later low self-esteem — provided a missing link.
  • Victorians saw a cleft palate as a defect that built character. For us it hinders self-realization and merits corrective surgery.  This shift reflects a new attitude towards appearance and mental health: the notion that at least some defects cause unfair suffering and social stigma is now widely accepted. But Brazilian surgeons take this reasoning a step further.  Cosmetic surgery is a consumer service in most of the world.  In Brazil it is becoming, as Ester put it, a “necessary vanity.”
  • Pitanguy, whose patients often have mixed African, indigenous and European ancestry, stresses that aesthetic ideals vary by epoch and ethnicity.  What matters are not objective notions of beauty, but how the patient feels.  As his colleague says, the job of the plastic surgeon is to simply “follow desires.”
  • Patients are on average younger than they were 20 years ago.  They often request minor changes to become, as one surgeon said, “more perfect.”
  • The growth of plastic surgery thus reflects a new way of working not only on the suffering mind, but also on the erotic body.  Unlike fashion’s embrace of playful dissimulation and seduction, this beauty practice instead insists on correcting precisely measured flaws.  Plastic surgery may contribute to a biologized view of sex where pleasure and fantasy matter less than the anatomical “truth” of the bare body.
  • It is not coincidental that Brazil has not only high rates of plastic surgery, but also Cesarean sections (70 percent of deliveries in some private hospitals), tubal ligations,  and other surgeries for women. Some women see elective surgeries as part of a modern standard of care, more or less routine for the middle class, but only sporadically available to the poor.
  • When a good life is defined through the ability to buy goods then rights may be reinterpreted to mean not equality before the law, but equality in the market. 
  • Beauty is unfair: the attractive enjoy privileges and powers gained without merit.  As such it can offend egalitarian values.  Yet while attractiveness is a quality “awarded” to those who don’t morally deserve it, it can also grant power to those excluded from other systems of privilege.  It is a kind of “double negative”: a form of power that is unfairly distributed but which can disturb other unfair hierarchies.  For this reason it may have democratic appeal.  In poor urban areas beauty often has a similar importance for girls as soccer (or basketball) does for boys: it promises an almost magical attainment of recognition, wealth or power.
  • For many consumers attractiveness is essential to economic and sexual competition, social visibility, and mental well being.  This “value” of appearance may be especially clear for those excluded from other means of social ascent.  For the poor beauty is often a form of capital that can be exchanged for other benefits, however small, transient, or unconducive to collective change.
kirkpatrickry

We should look beyond economics and open our eyes to beauty | Fiona Reynolds | Opinion ... - 0 views

www.theguardian.com/...ics-open-eyes-to-beauty-nature

psychology brain science

shared by kirkpatrickry on 03 Jun 16 - No Cached
  • Yet you’d be hard pressed to find the word in any official document, or to hear any politician utter it today. In fact we seem almost embarrassed to talk about beauty, other than in private. Instead we have invented all kinds of pseudo, management-speak words to describe the things we need to look after: words like ecosystem services, natural capital and sustainable development
  • But it wasn’t always like that. Beauty was a word and an idea that people in previous centuries used freely and confidently, including in legislation and public policy. And because people celebrated beauty it was something they sought to create, in town and country, and enacted laws to protect the things and places people loved.
  • Beauty is written deeply into our culture. Some of the earliest texts show a yearning for beauty, with Chaucer reminding us that it was the beauty of an April spring that “longen folk to goon on pilgrimages”. Medieval stonemasons constructed fabulous churches and cathedrals, carving flowers and animals into their stone.
proudsa

Not Everyone Is Beautiful - 0 views

www.huffingtonpost.com/...ne-is-beautiful_b_5554940.html

shared by proudsa on 01 Apr 16 - No Cached
  • Not Everyone Is Beautiful
    • proudsa
      proudsa on 01 Apr 16
       
      beauty definition system
  • But in our culture, women are pretty much a one-note instrument.
  • Because if we acknowledge that physical appearance is your primary scale of value, we have to acknowledge that this is an unfair and unreasonable way to run things.
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  • American Eagle will promise not to Photoshop their models... by being sure to hire people who are naturally photogenic.
  • Yes, the real you is sexy... if, you know, you’re born that way.
  • Let go of “beautiful.” Not everyone can be beautiful, just like not everyone can climb Everest or play the saxophone or be a good kisser.
  • I know what you mean when you say “Everyone is beautiful.” You mean that everyone is valuable, everyone has worth, everyone has good qualities that make them interesting and important and someone to be loved. And if we could reclaim the word and make it mean that, I’d say keep at it.
  • we don’t own the word.
    • proudsa
      proudsa on 01 Apr 16
       
      adding meaning to words that already have meaning
  • So forget about “beautiful.” It’s become an ugly word anyway.
Javier E

Grayson Perry's Reith Lectures: Who decides what makes art good? - FT.com - 0 views

www.ft.com/...17-11e3-9eec-00144feab7de.html

art nature Philosophy lectures

shared by Javier E on 15 Oct 13 - No Cached
  • I think this is one of the most burning issues around art – how do we tell if something is good? And who tells us that it’s good?
  • many of the methods of judging are very problematic and many of the criteria used to assess art are conflicting. We have financial value, popularity, art historical significance, or aesthetic sophistication. All these things could be at odds with each other.
  • A visitor to an exhibition like the Hockney one, if they were judging the quality of the art, might use a word like “beauty”. Now, if you use that kind of word in the art world, be very careful. There will be sucking of teeth and mournful shaking of heads because their hero, the artist Marcel Duchamp, of “urinal” fame, he said, “Aesthetic delectation is the danger to be avoided.” In the art world sometimes it can feel as if to judge something on its beauty, on its aesthetic merits, is as if you’re buying into something politically incorrect, into sexism, into racism, colonialism, class privilege. It almost feels it’s loaded, because where does our idea of beauty come from?
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  • beauty is very much about familiarity and it’s reinforcing an idea we have already. It’s like when we go on holiday, all we really want to do is take the photograph that we’ve seen in the brochure. Because our idea of beauty is constructed, by family, friends, education, nationality, race, religion, politics, all these things
  • I have found the 21st-century version of the Venetian secret and it is a mathematical formula. What you do, you get a half-decent, non-offensive kind of idea, then you times it by the number of studio assistants, and then you divide it with an ambitious art dealer, and that equals number of oligarchs and hedge fund managers in the world.
  • the nearest we have to an empirical measure of art that actually does exist is the market. By that reckoning, Cézanne’s “Card Players” is the most beautiful lovely painting in the world. I find it a little bit clunky-kitsch but that’s me. It’s worth $260m.
  • The opposite arguments are that it’s art for art’s sake and that’s a very idealistic position to take. Clement Greenberg, a famous art critic in the 1950s, said that art will always be tied to money by an umbilical cord of gold, either state money or market money. I’m pragmatic about it: one of my favourite quotes is you’ll never have a good art career unless your work fits into the elevator of a New York apartment block.
  • there’s one thing about that red painting that ends up in Sotheby’s. It’s not just any old red painting. It is a painting that has been validated. This is an important word in the art world and the big question is: who validates? There is quite a cast of characters in this validation chorus that will kind of decide what is good art. They are a kind of panel, if you like, that decides on what is good quality, what are we going to end up looking at?
  • They include artists, teachers, dealers, collectors, critics, curators, the media, even the public maybe. And they form this lovely consensus around what is good art.
  • there were four stages to the rise of an artist. Peers, serious critics and collectors, dealers, then the public.
  • Another member of that cast of validating characters is the collectors. In the 1990s, if Charles Saatchi just put his foot over the threshold of your exhibition, that was it. The media was agog and he would come in and Hoover it up. You do want the heavyweight collector to buy your work because that gives it kudos. You don’t want a tacky one who is just buying it to glitz up their hallway.
  • The next part of this chorus of validation are the dealers. A good dealer brand has a very powerful effect on the reputation of the artist; they form a part of placing the work. This is a slightly mysterious process that many people don’t quite understand but a dealer will choose where your work goes so it gains the brownie points, so the buzz around it goes up.
  • now, of course, galleries like the Tate Modern want a big name because visitor numbers, in a way, are another empirical measure of quality. So perhaps at the top of the tree of the validation cast are the curators, and in the past century they have probably become the most powerful giver-outers of brownie points in the art world.
  • ach of the encounters with these members of the cast of validation bestows upon the work, and on the artist, a patina, and what makes that patina is all these hundreds of little conversations and reviews and the good prices over time. These are the filters that pass a work of art through into the canon.
  • So what does this lovely consensus, that all these people are bestowing on this artwork, that anoints it with the quality that we all want, boil down to? I think in many ways what it boils down to is seriousness. That’s the most valued currency in the art world.
  • The whole idea of quality now seems to be contested, as if you’re buying into the language of the elite by saying, “Oh, that’s very good.” How you might judge this work is really problematic because to say it’s not beautiful is to put the wrong kind of criteria on it. You might say, “Oh, it’s dull!” [And people will say] “Oh, you’re just not understanding it with the right terms.” So I think, “Well, how do we judge these things?” Because a lot of them are quite politicised. There’s quite a right-on element to them, so do we judge them on how ethical they are, or how politically right-on they are?
  • What I am attempting to explain is how the art we see in museums and in galleries around the world, and in biennales – how it ends up there, how it gets chosen. In the end, if enough of the right people think it’s good, that’s all there is to it. But, as Alan Bennett said when he was a trustee of the National Gallery, they should put a big sign up outside saying: “You don’t have to like it all.”
  • Or then again I might say, “Well, what do I judge them against?” Do I judge them against government policy? Do I judge them against reality TV? Because that does participation very well. So, in the end, what do we do? What happens to this sort of art when it doesn’t have validation? What is it left with? It’s left with popularity.
  • Then, of course, the next group of people we might think about in deciding what is good art is the public. Since the mid-1990s, art has got a lot more media attention. But popularity has always been a quite dodgy quality [to have]. The highbrow critics will say, “Oh, he’s a bit of a celebrity,” and they turn their noses up about people who are well known to the public
Javier E

Mannequins Give Shape to a Venezuelan Fantasy - NYTimes.com - 0 views

www.nytimes.com/...ape-to-venezuelan-fantasy.html

beauty latin america Venezuela surgery sexism culture fantasy

shared by Javier E on 24 Dec 14 - No Cached
  • Eliezer Álvarez made a simple observation: Venezuelan women were increasingly using plastic surgery to transform their bodies, yet the mannequins in clothing stores did not reflect these new, often extreme proportions.
  • So he went back to his workshop and created the kind of woman he thought the public wanted — one with a bulging bosom and cantilevered buttocks, a wasp waist and long legs, a fiberglass fantasy, Venezuelan style
  • Now his mannequins, and others like them, have become the standard in stores across Venezuela, serving as an exaggerated, sometimes polarizing, vision of the female form that calls out from the doorways of tiny shops
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  • “You see a woman like this and you say, ‘Wow, I want to look like her,’ ” said Reina Parada, as she sanded a mannequin torso in the workshop. Although she cannot afford it, she said, she would like to get implant surgery someday. “It gives you better self-esteem.”
  • Cosmetic procedures are so fashionable here that a woman with implants is often casually referred to as “an operated woman.” Women freely talk about their surgeries, and mannequin makers jokingly refer to the creations as being “operated” as well.
  • The embrace of plastic surgery clashes with the government’s socialist ideology and frequent talk of creating a society free of the taint of commercialism.
  • the world’s largest estimated petroleum reserves — has long fed a culture of easy money and consumerism here, along with a penchant for the quick fix and instant gratification.
  • “Venezuela is known for its oil, and it’s known for its beauty,”
  • Beauty took on a particularly important role in the late 1970s and ’80s when the country’s beauty queens, already a national obsession, were crowned Miss Universe three times.
  • And the beauty queens’ fame helped fuel a fascination with cosmetic surgery and procedures like breast implants, tummy tucks, nose jobs and injections to firm the buttocks.
  • For Mr. Sousa, beauty really is skin deep: “I say that inner beauty doesn’t exist. That’s something that unpretty women invented to justify themselves.”
Javier E

The Myth of Wealthy Men and Beautiful Women - The Atlantic - 1 views

www.theatlantic.com/...374414

myth beauty status partner matchmaking power psychology

shared by Javier E on 06 May 18 - No Cached
  • Experiments that don’t rely on self-reporting regularly show that physical attractiveness is exquisitely, at times incomparably, important to both men and women. Status (however you want to measure it: income, formal education, et cetera) is often not far behind
  • In real-life dating studies, which get closer to genuine intentions, physical attractiveness and earning potential strongly predict romantic attraction.
  • when it comes to beauty and income, more is almost always seen as better. On these “consensually-ranked” traits, people seem to aspire to partners who rank more highly than themselves. They don’t want a match so much as a jackpot.
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  • McClintock found that outside of ailing tycoons and Donald Trump, in the practical world it basically doesn’t exist. Where it does, it doesn’t last. The dominant force in mating is matching.
  • What appears to be an exchange of beauty for socioeconomic status is often actually not an exchange, McClintock wrote, but a series of matched virtues
  • Economically successful women partner with economically successful men, and physically attractive women partner with physically attractive men.
  • Because people of high socioeconomic status are, on average, rated as more physically attractive than people of lower status, many correlations between one partner's appearance and the other partner's status are spurious and misconstrued.
  • “Women spend a lot more time trying to look good than men do,” McClintock said. “That creates a lot of mess in this data. If you don’t take that into account then you actually see there’s a lot of these guys who are partnered with women who are better looking than them, which is just because, on average, women are better looking. Men are partnering 'up' in attractiveness.
  • And men earn more than women—we’ve got that 70-percent wage gap—so women marry 'up' in income. You’ve got to take these things into account before concluding that women are trading beauty for money.”
  • “It would be very hard to separate out class and attractiveness,” McClintock said, “because they’re just so fundamentally linked. I can’t control for that—but I don’t see how anybody could.”
  • “Controlling for both partners’ physical attractiveness may not eliminate the relationship between female beauty and male status,” McClintock wrote, “but it should at least reduce this relationship substantially.”
pantanoma

BBC News - Mathematics: Why the brain sees maths as beauty - 0 views

www.bbc.com/...science-environment-26151062

mathematics science brain science knowledge education

shared by pantanoma on 16 Jan 15 - No Cached
  • The same emotional brain centres used to appreciate art were being activated by "beautiful" maths.
  • The researchers suggest there may be a neurobiological basis to beauty.
  • neurobiological basis to b
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  • Neuroscience can't tell you what beauty is, but if you find it beautiful the medial orbito-frontal cortex is likely to be involved, you can find beauty in anything,"
  • "Given that e, pi and i are incredibly complicated and seemingly unrelated numbers, it is amazing that they are linked by this concise formula.
Javier E

What Does "Beauty" Look Like Around the World? - 5 views

www.flavorwire.com/...uty-look-like-around-the-world

beauty international comparison Internet research cultural aesthetics universal art

shared by Javier E on 18 Sep 12 - Cached
  • Like most aspects of our lives, our web surfing habits suffer from naïve provincialism. Image Atlas, an online image search tool that categorizes results by country, offers at least one way to remedy this shortsightedness. 
  • Image Atlas allows you to customize your search by selecting different countries from their list and sorting them either alphabetically or by GDP.
  • We thought it might be interesting to put Image Atlas to the test by choosing a handful of countries and taking a look at the search results for the term “beauty.”
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  • seeing them categorized by country does reveal some striking patterns, differences, and commonalities, the most obvious of which is the fact that the images consist overwhelmingly of women.
  • with few exceptions, they tend even in non-Western countries to be of fair-skinned, Western-looking women.
  • even in countries with very different cultural backgrounds, search engines appear to be saturated with a heavily biased, Westernized ideal of attractiveness.
  • There’s a staggering number of beauty products, makeup applicators, and spa treatments, all of which essentially suggest that beauty is something to be purchased and applied.
  • What are some other key search terms that you find particularly revealing?
Emilio Ergueta

What is Art? and/or What is Beauty? | Issue 108 | Philosophy Now - 1 views

philosophynow.org/...t_is_Art_and_or_What_is_Beauty

art beauty philosophy language

shared by Emilio Ergueta on 05 Jun 15 - No Cached
  • Art is something we do, a verb. Art is an expression of our thoughts, emotions, intuitions, and desires, but it is even more personal than that: it’s about sharing the way we experience the world, which for many is an extension of personality. It is the communication of intimate concepts that cannot be faithfully portrayed by words alone.
  • eauty is much more than cosmetic: it is not about prettiness. There are plenty of pretty pictures available at the neighborhood home furnishing store; but these we might not refer to as beautiful; and it is not difficult to find works of artistic expression that we might agree are beautiful that are not necessarily pretty.
  • Works of art may elicit a sense of wonder or cynicism, hope or despair, adoration or spite; the work of art may be direct or complex, subtle or explicit, intelligible or obscure; and the subjects and approaches to the creation of art are bounded only by the imagination of the artist.
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  • The game changers – the square pegs, so to speak – are those who saw traditional standards of beauty and decided specifically to go against them, perhaps just to prove a point. Take Picasso, Munch, Schoenberg, to name just three. They have made a stand against these norms in their art. Otherwise their art is like all other art: its only function is to be experienced, appraised, and understood (or not).
  • art is not necessarily positive: it can be deliberately hurtful or displeasing: it can make you think about or consider things that you would rather not. But if it evokes an emotion in you, then it is art.
  • art cannot be simply defined on the basis of concrete tests like ‘fidelity of representation’ or vague abstract concepts like ‘beauty’. So how can we define art in terms applying to both cave-dwellers and modern city sophisticates? To do this we need to ask: What does art do? And the answer is surely that it provokes an emotional, rather than a simply cognitive response. One way of approaching the problem of defining art, then, could be to say: Art consists of shareable ideas that have a shareable emotional impact
  • . A work of art is that which asks a question which a non-art object such as a wall does not: What am I? What am I communicating? The responses, both of the creator artist and of the recipient audience, vary, but they invariably involve a judgement, a response to the invitation to answer. The answer, too, goes towards deciphering that deeper question – the ‘Who am I?’ which goes towards defining humanity.
Javier E

Reports of Rape of 5-Year-Old Set Off New Furor in India - NYTimes.com - 0 views

www.nytimes.com/...ld-in-india-set-off-furor.html

beauty women advertising

shared by Javier E on 20 Apr 13 - No Cached
  • Seated at a drafting table with his back to his subject, the artist, Gil Zamora, asks the women a series of questions about their features. “Tell me about your chin,” he says in the soft voice reminiscent of a therapist’s. Crow’s feet, big jaws, protruding chins and dark circles are just some of the many physical features that women criticized about themselves. After he finishes a drawing of a woman, he then draws another sketch of the same woman, only this time it is based on how someone else describes her. The sketches are then hung side by side and the women are asked to compare them. In every instance, the second sketch is more flattering than the first.
  • The video, shot in a loft in San Francisco, has become a sensation online. The three-minute version has been viewed more than 7.5 million times on the Dove YouTube channel, and the version that is twice as long has been viewed more than 936,000 times.
  • Dove executives said the campaign resulted from company research that showed only 4 percent of women consider themselves beautiful
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  • “As women we are so hard on ourselves physically and emotionally,” Ms. Olive said. “It gets you to stop and think about how we think of ourselves.”
  • After watching the video a few times she wrote a post on her Tumblr site, which has become the dissident voice toward the campaign on social media. In a telephone interview, Ms. Brice took issue with the tag line for the ad, “You’re More Beautiful Than You Think.” “I think it makes people much more susceptible to absorbing the subconscious messages,” Ms. Brice said, “that at the heart of it all is that beauty is still what defines women. It is a little hypocritical.”
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
Javier E

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  • by approaching universality, Instagram Face actually secured its role as an instrument of class distinction—a mark of a certain kind of woman. The women who don’t mind looking like others, or the conspicuousness of the work they’ve had done
  • Instagram Face goes with implants, middle-aged dates and nails too long to pick up the check. Batting false eyelashes, there in the restaurant it orders for dinner all the food groups of nouveau riche Dubai: caviar, truffle, fillers, foie gras, Botox, bottle service, bodycon silhouettes. The look, in that restaurant and everywhere, has reached a definite status. It’s the girlfriend, not the wife.
  • Does cosmetic work have a particular class? It has a price tag, which can amount to the same thing, unless that price drops low enough.
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  • Before the introduction of Botox and hyaluronic acid dermal fillers in 2002 and 2003, respectively, aesthetic work was serious, expensive. Nose jobs and face lifts required general anesthesia, not insignificant recovery time, and cost thousands of dollars (in 2000, a facelift was $5,416 on average, and a rhinoplasty $4,109, around $9,400 and $7,000 adjusted).
  • In contrast, the average price of a syringe of hyaluronic acid filler today is $684, while treating, for example, the forehead and eyes with Botox will put you out anywhere from $300 to $600
  • We copied the beautiful and the rich, not in facsimile, but in homage.
  • In 2018, use of Botox and fillers was up 18% and 20% from five years prior. Philosophies of prejuvenation have made Botox use jump 22% among 22- to 37-year-olds in half a decade as well. By 2030, global noninvasive aesthetic treatments are predicted to triple.
  • The trouble is that a status symbol, without status, is common.
  • Beauty has always been exclusive. When someone strikes you as pretty, it means they are something that everyone else is not.
  • It’s a zero-sum game, as relative as our morals. Naturally, we hoard of beauty what we can. It’s why we call grooming tips “secrets.”
  • Largely the secrets started with the wealthy, who possess the requisite money and leisure to spare on their appearances
  • Botox and filler only accelerated a trend that began in the ’70s and ’80s and is just now reaching its saturation point.
  • we didn’t have the tools for anything more than emulation. Fake breasts and overdrawn lips only approximated real ones; a birthmark drawn with pencil would always be just that.
  • Instagram Face, on the other hand, distinguishes itself by its sheer reproducibility. Not only because of those new cosmetic technologies, which can truly reshape features, at reasonable cost and with little risk.
  • built in to the whole premise of reversible, low-stakes modification is an indefinite flux, and thus a lack of discretion.
  • Instagram Face has replicated outward, with trendsetters giving up competing with one another in favor of looking eerily alike. And obviously it has replicated down.
  • Eva looks like Eva. If she has procedures in common with Kim K, you couldn’t tell. “I look at my features and I think long and hard of how I can, without looking different and while keeping as natural as possible, make them look better and more proportional. I’m against everything that is too invasive. My problem with Instagram Face is that if you want to look like someone else, you should be in therapy.”
  • natural looks have always been, and still are, more valuable than artificial ones. Partly because of our urge to legitimize in any way we can the advantages we have over other people. Hotness is a class struggle.
  • As more and more women post videos of themselves eating, sleeping, dressing, dancing, and Only-Fanning online, in a logical bid for economic ascendance, the women who haven’t needed to do that gain a new status symbol.
  • Privacy. A life which is not a ticketed show. An intimacy that does not admit advertisers. A face that does not broadcast its insecurity, or the work undergone to correct it.
  • Upper class, private women get discrete work done. The differences aren’t in the procedures themselves—they’re the same—but in disposition
  • Eva, who lives between central London, Geneva, and the south of France, says: “I do stuff, but none of the stuff I do is at all in my head associated with Instagram Face. Essentially you do similar procedures, but the end goal is completely different. Because they are trying to get the result of looking like another human being, and I’m just beautifying myself.”
  • But the more rapidly it replicates, and the clearer our manuals for quick imitation become, the closer we get to singularity—that moment Kim Kardashian fears unlike any other: the moment when it becomes unclear whether we’re copying her, or whether she is copying us.
  • what he restores is complicated and yet not complicated at all. It’s herself, the fingerprint of her features. Her aura, her presence and genealogy, her authenticity in space and time.
  • Dr. Taktouk’s approach is “not so formulaic.” He aims to give his patients the “better versions of themselves.” “It’s not about trying to be anyone else,” he says, “or creating a conveyor belt of patients. It’s about working with your best features, enhancing them, but still looking like you.”
  • “Vulgar” says that in pursuing indistinguishability, women have been duped into another punishing divide. “Vulgar” says that the subtlety of his work is what signals its special class—and that the women who’ve obtained Instagram Face for mobility’s sake have unwittingly shut themselves out of it.
  • While younger women are dissolving their gratuitous work, the 64-year-old Madonna appeared at the Grammy Awards in early February, looking so tragically unlike herself that the internet launched an immediate postmortem.
  • The folly of Instagram Face is that in pursuing a bionic ideal, it turns cosmetic technology away from not just the reality of class and power, but also the great, poignant, painful human project of trying to reverse time. It misses the point of what we find beautiful: that which is ephemeral, and can’t be reproduced
  • Age is just one of the hierarchies Instagram Face can’t topple, in the history of women striving versus the women already arrived. What exactly have they arrived at?
  • Youth, temporarily. Wealth. Emotional security. Privacy. Personal choices, like cosmetic decisions, which are not so public, and do not have to be defended as empowered, in the defeatist humiliation of our times
  • Maybe they’ve arrived at love, which for women has never been separate from the things I’ve already mentioned.
  • I can’t help but recall the time I was chatting with a plastic surgeon. I began to point to my features, my flaws. I asked her, “What would you do to me, if I were your patient?” I had many ideas. She gazed at me, and then noticed my ring. “Nothing,” she said. “You’re already married.”
Javier E

I Love You: An Interview with Dominique Ovalle : The Other Journal - 0 views

theotherjournal.com/...nterview-with-dominique-ovalle

beauty love prayer art

shared by Javier E on 25 Mar 13 - No Cached
  • There is a tendency for some people to sneer at beauty or to revile it, because it is so attractive and magnetic. That makes it untrustworthy to fearful people. If people have been let down before—by life or the actions of others—there may be a tendency to mistrust things that appear to be good
  • It is hard to swallow that some things are good, beautiful, and true. Hans Urs von Balthasar said, “We can be sure that whoever sneers at [beauty’s] name as if she were the ornament of a bourgeois past—whether he admits it or not—can no longer pray and soon will no longer be able to love.”
  • When people do encounter something pure and beautiful, they have an opportunity to accept it, to believe it. That is the pivotal moment: when art meets life, when it meets reality, when it meets you and me. That’s where the conversation is.
Javier E

Ad About Women's Self-Image Creates a Sensation - NYTimes.com - 0 views

www.nytimes.com/...eates-an-online-sensation.html

women beauty self-image

shared by Javier E on 20 Apr 13 - No Cached
  • An online video, presented in three- and six-minute versions, shows a forensic sketch artist who is asked to draw a series of women based only on their descriptions. Seated at a drafting table with his back to his subject, the artist, Gil Zamora, asks the women a series of questions about their features. “Tell me about your chin,” he says in the soft voice reminiscent of a therapist’s. Crow’s feet, big jaws, protruding chins and dark circles are just some of the many physical features that women criticized about themselves. After he finishes a drawing of a woman, he then draws another sketch of the same woman, only this time it is based on how someone else describes her. The sketches are then hung side by side and the women are asked to compare them. In every instance, the second sketch is more flattering than the first.
  • The video, shot in a loft in San Francisco, has become a sensation online. The three-minute version has been viewed more than 7.5 million times on the Dove YouTube channel, and the version that is twice as long has been viewed more than 936,000 times.
  • Dove executives said the campaign resulted from company research that showed only 4 percent of women consider themselves beautiful.
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  • “As women we are so hard on ourselves physically and emotionally,” Ms. Olive said. “It gets you to stop and think about how we think of ourselves.”
  • Ms. Brice took issue with the tag line for the ad, “You’re More Beautiful Than You Think.” “I think it makes people much more susceptible to absorbing the subconscious messages,” Ms. Brice said, “that at the heart of it all is that beauty is still what defines women. It is a little hypocritical.”
  • “What if I did look like that woman on the left?” she said, referring to the less flattering sketches of the women. “There are people that look like that.”
Javier E

Adam Kirsch: Art Over Biology | The New Republic - 1 views

www.tnr.com/...es-darwin-evolution-art-kirsch

art Darwinian evolution success adaptation

shared by Javier E on 01 Aug 12 - Cached
  • Nietzsche, who wrote in Human, All Too Human, under the rubric “Art dangerous for the artist,” about the particular ill-suitedness of the artist to flourishing in a modern scientific age: When art seizes an individual powerfully, it draws him back to the views of those times when art flowered most vigorously.... The artist comes more and more to revere sudden excitements, believes in gods and demons, imbues nature with a soul, hates science, becomes unchangeable in his moods like the men of antiquity, and desires the overthrow of all conditions that are not favorable to art.... Thus between him and the other men of his period who are the same age a vehement antagonism is finally generated, and a sad end
  • What is modern is the sense of the superiority of the artist’s inferiority, which is only possible when the artist and the intellectual come to see the values of ordinary life—prosperity, family, worldly success, and happiness—as inherently contemptible.
  • Art, according to a modern understanding that has not wholly vanished today, is meant to be a criticism of life, especially of life in a materialist, positivist civilization such as our own. If this means the artist does not share in civilization’s boons, then his suffering will be a badge of honor.
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  • The iron law of Darwinian evolution is that everything that exists strives with all its power to reproduce, to extend life into the future, and that every feature of every creature can be explained as an adaptation toward this end. For the artist to deny any connection with the enterprise of life, then, is to assert his freedom from this universal imperative; to reclaim negatively the autonomy that evolution seems to deny to human beings. It is only because we can freely choose our own ends that we can decide not to live for life, but for some other value that we posit. The artist’s decision to produce spiritual offspring rather than physical ones is thus allied to the monk’s celibacy and the warrior’s death for his country, as gestures that deny the empire of mere life.
  • Animals produce beauty on their bodies; humans can also produce it in their artifacts. The natural inference, then, would be that art is a human form of sexual display, a way for males to impress females with spectacularly redundant creations.
  • For Darwin, the human sense of beauty was not different in kind from the bird’s.
  • Still, Darwin recognized that the human sense of beauty was mediated by “complex ideas and trains of thought,” which make it impossible to explain in terms as straightforward as a bird’s:
  • Put more positively, one might say that any given work of art can be discussed critically and historically, but not deduced from the laws of evolution.
  • with the rise of evolutionary psychology, it was only a matter of time before the attempt was made to explain art in Darwinian terms. After all, if ethics and politics can be explained by game theory and reciprocal altruism, there is no reason why aesthetics should be different: in each case, what appears to be a realm of human autonomy can be reduced to the covert expression of biological imperatives
  • Still, there is an unmistakable sense in discussions of Darwinian aesthetics that by linking art to fitness, we can secure it against charges of irrelevance or frivolousness—that mattering to reproduction is what makes art, or anything, really matter.
  • The first popular effort in this direction was the late Denis Dutton’s much-discussed book The Art Instinct, which appeared in 2009.
  • Dutton’s Darwinism was aesthetically conservative: “Darwinian aesthetics,” he wrote, “can restore the vital place of beauty, skill, and pleasure as high artistic values.” Dutton’s argument has recently been reiterated and refined by a number of new books,
  • “The universality of art and artistic behaviors, their spontaneous appearance everywhere across the globe ... and the fact that in most cases they can be easily recognized as artistic across cultures suggest that they derive from a natural, innate source: a universal human psychology.”
  • Again like language, art is universal in the sense that any local expression of it can be “learned” by anyone.
  • Yet earlier theorists of evolution were reluctant to say that art was an evolutionary adaptation like language, for the simple reason that it does not appear to be evolutionarily adaptive.
  • Stephen Jay Gould suggested that art was not an evolutionary adaptation but what he called a “spandrel”—that is, a showy but accidental by-product of other adaptations that were truly functiona
  • the very words “success” and “failure,” despite themselves, bring an emotive and ethical dimension into the discussion, so impossible is it for human beings to inhabit a valueless world. In the nineteenth century, the idea that fitness for survival was a positive good motivated social Darwinism and eugenics. Proponents of these ideas thought that in some way they were serving progress by promoting the flourishing of the human race, when the basic premise of Darwinism is that there is no such thing as progress or regress, only differential rates of reproduction
  • In particular, Darwin suggests that it is impossible to explain the history or the conventions of any art by the general imperatives of evolution
  • Boyd begins with the premise that human beings are pattern-seeking animals: both our physical perceptions and our social interactions are determined by our brain’s innate need to find and to
  • Art, then, can be defined as the calisthenics of pattern-finding. “Just as animal physical play refines performance, flexibility, and efficiency in key behaviors,” Boyd writes, “so human art refines our performance in our key perceptual and cognitive modes, in sight (the visual arts), sound (music), and social cognition (story). These three modes of art, I propose, are adaptations ... they show evidence of special design in humans, design that offers survival and especially reproductive advantages.”
  • make coherent patterns
Javier E

In Defense of Big Love - The New York Times - 1 views

www.nytimes.com/...big-and-little-loves.html

love beauty sublime

shared by Javier E on 01 Jun 16 - No Cached
  • Beauty is what you experience when you look at a flower or a lovely face. It is contained, pleasurable, intimate and romantic. Sublime is what you feel when you look at a mountain range or a tornado. It involves awe, veneration, maybe even a touch of fear
  • neuroscientists have shown that the experiences of beauty and awe activate different parts of the brain.
  • I’d say that in America today some of the little loves are fraying, and big love is almost a foreign language. Almost nobody speaks about the American project in the same ardent tones that were once routine.
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  • The distinction between the beautiful and the sublime is the distinction between the intimate and the transcendent. This sort of distinction doesn’t just happen in aesthetics, but in life in general. We have big and little loves.
  • Big love involves thinking in sweeping historical terms. But today the sense that America is pursuing a noble mission in the world has been humbled by failures and passivity. The country feels more divided than unified around common purpose
  • Big love involves politics, and thus compromise, competition and messiness. Americans today are less likely to discern the noble within the grittiness of reality. The very words that the founders used to describe their big love for their country sound archaic: glory, magnanimity, sacred honor and greatness.
  • There is, in sum, less animating desire in the country at the moment, and therefore less energy and daring. The share of Americans moving across state lines in search of opportunity has fallen by more than half since the 1970s. The rate of new business creation is down. Productivity is falling for the first time in three decades. Economic growth is anemic. There’s a spiritual and cultural element behind these trends
Javier E

Why Our Children Don't Think There Are Moral Facts - NYTimes.com - 1 views

opinionator.blogs.nytimes.com/...nt-think-there-are-moral-facts

morality fact truth relativism ethics

shared by Javier E on 02 Mar 15 - No Cached
  • I already knew that many college-aged students don’t believe in moral facts.
  • the overwhelming majority of college freshman in their classrooms view moral claims as mere opinions that are not true or are true only relative to a culture.
  • where is the view coming from?
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  • the Common Core standards used by a majority of K-12 programs in the country require that students be able to “distinguish among fact, opinion, and reasoned judgment in a text.”
  • So what’s wrong with this distinction and how does it undermine the view that there are objective moral facts?
  • For example, many people once thought that the earth was flat. It’s a mistake to confuse truth (a feature of the world) with proof (a feature of our mental lives)
  • Furthermore, if proof is required for facts, then facts become person-relative. Something might be a fact for me if I can prove it but not a fact for you if you can’t. In that case, E=MC2 is a fact for a physicist but not for me.
  • worse, students are taught that claims are either facts or opinions. They are given quizzes in which they must sort claims into one camp or the other but not both. But if a fact is something that is true and an opinion is something that is believed, then many claims will obviously be both
  • How does the dichotomy between fact and opinion relate to morality
  • Kids are asked to sort facts from opinions and, without fail, every value claim is labeled as an opinion.
  • Here’s a little test devised from questions available on fact vs. opinion worksheets online: are the following facts or opinions? — Copying homework assignments is wrong. — Cursing in school is inappropriate behavior. — All men are created equal. — It is worth sacrificing some personal liberties to protect our country from terrorism. — It is wrong for people under the age of 21 to drink alcohol. — Vegetarians are healthier than people who eat meat. — Drug dealers belong in prison.
  • The answer? In each case, the worksheets categorize these claims as opinions. The explanation on offer is that each of these claims is a value claim and value claims are not facts. This is repeated ad nauseum: any claim with good, right, wrong, etc. is not a fact.
  • In summary, our public schools teach students that all claims are either facts or opinions and that all value and moral claims fall into the latter camp. The punchline: there are no moral facts. And if there are no moral facts, then there are no moral truths.
  • It should not be a surprise that there is rampant cheating on college campuses: If we’ve taught our students for 12 years that there is no fact of the matter as to whether cheating is wrong, we can’t very well blame them for doing so later on.
  • If it’s not true that it’s wrong to murder a cartoonist with whom one disagrees, then how can we be outraged? If there are no truths about what is good or valuable or right, how can we prosecute people for crimes against humanity? If it’s not true that all humans are created equal, then why vote for any political system that doesn’t benefit you over others?
  • the curriculum sets our children up for doublethink. They are told that there are no moral facts in one breath even as the next tells them how they ought to behave.
  • Our children deserve a consistent intellectual foundation. Facts are things that are true. Opinions are things we believe. Some of our beliefs are true. Others are not. Some of our beliefs are backed by evidence. Others are not.
  • Value claims are like any other claims: either true or false, evidenced or not.
  • The hard work lies not in recognizing that at least some moral claims are true but in carefully thinking through our evidence for which of the many competing moral claims is correct.
  • Moral truths are not the same as scientific truths or mathematical truths. Yet they may still be used a guiding principle for our individual lives as well as our laws.But there is equal danger of giving moral judgments the designation of truth as there is in not doing so. Many people believe that abortion is murder on the same level as shooting someone with a gun. But many others do not. So is it true that abortion is murder?Moral principles can become generally accepted and then form the basis for our laws. But many long accepted moral principles were later rejected as being faulty. "Separate but equal" is an example. Judging homosexual relationships as immoral is another example.
  • Whoa! That Einstein derived an equation is a fact. But the equation represents a theory that may have to be tweaked at some point in the future. It may be a fact that the equation foretold the violence of atomic explosions, but there are aspects of nature that elude the equation. Remember "the theory of everything?"
  • Here is a moral fact, this is a sermon masquerading as a philosophical debate on facts, opinions and truth. This professor of religion is asserting that the government via common core is teaching atheism via the opinion vs fact.He is arguing, in a dishonest form, that public schools should be teaching moral facts. Of course moral facts is code for the Ten Commandments.
  • As a fourth grade teacher, I try to teach students to read critically, including distinguishing between facts and opinions as they read (and have been doing this long before the Common Core arrived, by the way). It's not always easy for children to grasp the difference. I can only imagine the confusion that would ensue if I introduced a third category -- moral "facts" that can't be proven but are true nonetheless!
  • horrible acts occur not because of moral uncertainty, but because people are too sure that their views on morality are 100% true, and anyone who fails to recognize and submit themselves are heathens who deserve death.I can't think of any case where a society has suffered because people are too thoughtful and open-minded to different perspectives on moral truth.In any case, it's not an elementary school's job to teach "moral truths."
  • The characterization of moral anti-realism as some sort of fringe view in philosophy is misleading. Claims that can be true or false are, it seems, 'made true' by features of the world. It's not clear to many in philosophy (like me) just what features of the world could make our moral claims true. We are more likely to see people's value claims as making claims about, and enforcing conformity to, our own (contingent) social norms. This is not to hold, as Mr. McBrayer seems to think follows, that there are no reasons to endorse or criticize these social norms.
  • This is nonsense. Giving kids the tools to distinguish between fact and opinion is hard enough in an age when Republicans actively deny reality on Fox News every night. The last thing we need is to muddy their thinking with the concept of "moral facts."A fact is a belief that everyone _should_ agree upon because it is observable and testable. Morals are not agreed upon by all. Consider the hot button issue of abortion.
  • Truthfully, I'm not terribly concerned that third graders will end up taking these lessons in the definition of fact versus opinion to the extremes considered here, or take them as a license to cheat. That will come much later, when they figure out, as people always have, what they can get a way with. But Prof. McBrayer, with his blithe expectation that all the grownups know that there moral "facts"? He scares the heck out of me.
  • I've long chafed at the language of "fact" v. "opinion", which is grounded in a very particular, limited view of human cognition. In my own ethics courses, I work actively to undermine the distinction, focusing instead on considered judgment . . . or even more narrowly, on consideration itself. (See http://wp.me/p5Ag0i-6M )
  • The real waffle here is the very concept of "moral facts." Our statements of values, even very important ones are, obviously, not facts. Trying to dress them up as if they are facts, to me, argues for a pretty serious moral weakness on the part of those advancing the idea.
  • Our core values are not important because they are facts. They are important because we collectively hold them and cherish them. To lean on the false crutch of "moral facts" to admit the weakness of your own moral convictions.
  • I would like to believe that there is a core of moral facts/values upon which all humanity can agree, but it would be tough to identify exactly what those are.
  • For the the ancient philosophers, reality comprised the Good, the True, and the Beautiful (what we might now call ethics, science and art), seeing these as complementary and inseparable, though distinct, realms. With the ascendency of science in our culture as the only valid measure of reality to the detriment of ethics and art (that is, if it is not observable and provable, it is not real), we have turned the good and the beautiful into mere "social constructs" that have no validity on their own. While I am sympathetic in many ways with Dr. McBrayer's objections, I think he falls into the trap of discounting the Good and The Beautiful as valid in and of themselves, and tries, instead, to find ways to give them validity through the True. I think his argument would have been stronger had he used the language of validity rather than the language of truth. Goodness, Truth and Beauty each have their own validity, though interdependent and inseparable. When we artificially extract one of these and give it primacy, we distort reality and alienate ourselves from it.
  • Professor McBrayer seems to miss the major point of the Common Core concern: can students distinguish between premises based on (reasonably construed) fact and premises based on emotion when evaluating conclusions? I would prefer that students learn to reason rather than be taught moral 'truth' that follows Professor McBrayer's logic.
  • Moral issues cannot scientifically be treated on the level that Prof. McBrayer is attempting to use in this column: true or false, fact or opinion or both. Instead, they should be treated as important characteristics of the systematic working of a society or of a group of people in general. One can compare the working of two groups of people: one in which e.g. cheating and lying is acceptable, and one in which they are not. One can use historical or model examples to show the consequences and the working of specific systems of morals. I think that this method - suitably adjusted - can be used even in second grade.
  • Relativism has nothing to do with liberalism. The second point is that I'm not sure it does all that much harm, because I have yet to encounter a student who thought that he or she had to withhold judgment on those who hold opposing political views!
sissij

Trash dove: how a purple bird took over Facebook | Technology | The Guardian - 0 views

www.theguardian.com/...purple-bird-took-over-facebook

the guardian social media language

shared by sissij on 16 Feb 17 - No Cached
  • As noted by meme database Know Your Meme, Trash Dove exploded in popularity after it was featured alongside a dancing cat on a Thai Facebook page with millions of followers
  • Pigeons are such strange birds, they have very beautiful mottled, shimmery feathers, but they waddle around and bob their heads and beg for crumbs. They’re like beautiful doves, except they eat trash.
  • The fan art and nice comments have been the highlight for me, but I’m amazed at how mean people can be to someone they’ve never met, because of something silly online.
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  • It’s better to spend time building a dedicated viewer base that will support you for you.
  • sissij on 16 Feb 17
     
    The popularity of a meme can sometimes reflect on the culture online and how people feel about the current events. I think the popularity of the Trash Dove might be suggesting that people feel negative about this world because the meaning behind the Trash Dove is that "They're like beautiful doves, except they eat trash". I feel like this meaning is ironic. Internet is such transparent space that every big hit somehow reflect people's value and opinion. --Sissi (2/16/2017)
Javier E

Ta-Nehisi Coates's 'Letter to My Son' - The Atlantic - 0 views

www.theatlantic.com/...397619

race racism American dream American idea youth slavery white supremacy history culture psychology

shared by Javier E on 08 Jul 15 - No Cached
  • The question is not whether Lincoln truly meant “government of the people” but what our country has, throughout its history, taken the political term “people” to actually mean. In 1863 it did not mean your mother or your grandmother, and it did not mean you and me.
  • When the journalist asked me about my body, it was like she was asking me to awaken her from the most gorgeous dream. I have seen that dream all my life. It is perfect houses with nice lawns. It is Memorial Day cookouts, block associations, and driveways. The Dream is tree houses and the Cub Scouts. And for so long I have wanted to escape into the Dream, to fold my country over my head like a blanket. But this has never been an option, because the Dream rests on our backs, the bedding made from our bodies.
  • The destroyers will rarely be held accountable. Mostly they will receive pensions.
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  • you know now, if you did not before, that the police departments of your country have been endowed with the authority to destroy your body. It does not matter if the destruction is the result of an unfortunate overreaction. It does not matter if it originates in a misunderstanding. It does not matter if the destruction springs from a foolish policy
  • But a society that protects some people through a safety net of schools, government-backed home loans, and ancestral wealth but can only protect you with the club of criminal justice has either failed at enforcing its good intentions or has succeeded at something much darker.
  • It is hard to face this. But all our phrasing—race relations, racial chasm, racial justice, racial profiling, white privilege, even white supremacy—serves to obscure that racism is a visceral experience, that it dislodges brains, blocks airways, rips muscle, extracts organs, cracks bones, breaks teeth
  • ou must never look away from this. You must always remember that the sociology, the history, the economics, the graphs, the charts, the regressions all land, with great violence, upon the body.
  • And should one live in such a body? What should be our aim beyond meager survival of constant, generational, ongoing battery and assault? I have asked this question all my life.
  • The question is unanswerable, which is not to say futile. The greatest reward of this constant interrogation, of confrontation with the brutality of my country, is that it has freed me from ghosts and myths.
  • I was afraid long before you, and in this I was unoriginal. When I was your age the only people I knew were black, and all of them were powerfully, adamantly, dangerously afraid. It was always right in front of me. The fear was there in the extravagant boys of my West Baltimore neighborhood
  • The fear lived on in their practiced bop, their slouching denim, their big T- shirts, the calculated angle of their baseball caps, a catalog of behaviors and garments enlisted to inspire the belief that these boys were in firm possession of everything they desired.
  • To be black in the Baltimore of my youth was to be naked before the elements of the world, before all the guns, fists, knives, crack, rape, and disease. The law did not protect us. And now, in your time, the law has become an excuse for stopping and frisking you, which is to say, for furthering the assault on your body
  • I remember being amazed that death could so easily rise up from the nothing of a boyish afternoon, billow up like fog. I knew that West Baltimore, where I lived; that the north side of Philadelphia, where my cousins lived; that the South Side of Chicago, where friends of my father lived, comprised a world apart. Somewhere out there beyond the firmament, past the asteroid belt, there were other worlds where children did not regularly fear for their bodies
  • here will surely always be people with straight hair and blue eyes, as there have been for all history. But some of these straight-haired people with blue eyes have been “black,” and this points to the great difference between their world and ours. We did not choose our fences. They were imposed on us by Virginia planters obsessed with enslaving as many Americans as possible. Now I saw that we had made something down here, in slavery, in Jim Crow, in ghettoes. At The Mecca I saw how we had taken their one-drop rule and flipped it. They made us into a race. We made ourselves into a people.
  • I came to understand that my country was a galaxy, and this galaxy stretched from the pandemonium of West Baltimore to the happy hunting grounds of Mr. Belvedere. I obsessed over the distance between that other sector of space and my own. I knew that my portion of the American galaxy, where bodies were enslaved by a tenacious gravity, was black and that the other, liberated portion was not. I knew that some inscrutable energy preserved the breach. I felt, but did not yet understand, the relation between that other world and me. And I felt in this a cosmic injustice, a profound cruelty, which infused an abiding, irrepressible desire to unshackle my body and achieve the velocity of escape.
  • Before I could escape, I had to survive, and this could only mean a clash with the streets, by which I mean not just physical blocks, nor simply the people packed into them, but the array of lethal puzzles and strange perils which seem to rise up from the asphalt itself. The streets transform every ordinary day into a series of trick questions, and every incorrect answer risks a beat-down, a shooting, or a pregnancy. No one survives unscathed
  • When I was your age, fully one-third of my brain was concerned with who I was walking to school with, our precise number, the manner of our walk, the number of times I smiled, who or what I smiled at, who offered a pound and who did not—all of which is to say that I practiced the culture of the streets, a culture concerned chiefly with securing the body.
  • Why were only our heroes nonviolent? Back then all I could do was measure these freedom-lovers by what I knew. Which is to say, I measured them against children pulling out in the 7-Eleven parking lot, against parents wielding extension cords, and the threatening intonations of armed black gangs saying, “Yeah, nigger, what’s up now?” I judged them against the country I knew, which had acquired the land through murder and tamed it under slavery, against the country whose armies fanned out across the world to extend their dominion. The world, the real one, was civilization secured and ruled by savage means. How could the schools valorize men and women whose values society actively scorned? How could they send us out into the streets of Baltimore, knowing all that they were, and then speak of nonviolence?
  • the beauty of the black body was never celebrated in movies, in television, or in the textbooks I’d seen as a child. Everyone of any import, from Jesus to George Washington, was white. This was why your grandparents banned Tarzan and the Lone Ranger and toys with white faces from the house. They were rebelling against the history books that spoke of black people only as sentimental “firsts”—first black four-star general, first black congressman, first black mayor—always presented in the bemused manner of a category of Trivial Pursuit.
  • erious history was the West, and the West was white. This was all distilled for me in a quote I once read, from the novelist Saul Bellow. I can’t remember where I read it, or when—only that I was already at Howard. “Who is the Tolstoy of the Zulus?,” Bellow quipped
  • this view of things was connected to the fear that passed through the generations, to the sense of dispossession. We were black, beyond the visible spectrum, beyond civilization. Our history was inferior because we were inferior, which is to say our bodies were inferior. And our inferior bodies could not possibly be accorded the same respect as those that built the West. Would it not be better, then, if our bodies were civilized, improved, and put to some legitimate Christian use?
  • now I looked back on my need for a trophy case, on the desire to live by the standards of Saul Bellow, and I felt that this need was not an escape but fear again—fear that “they,” the alleged authors and heirs of the universe, were right. And this fear ran so deep that we accepted their standards of civilization and humanity.
  • “Tolstoy is the Tolstoy of the Zulus,” wrote Wiley. “Unless you find a profit in fencing off universal properties of mankind into exclusive tribal ownership.” And there it was. I had accepted Bellow’s premise. In fact, Bellow was no closer to Tolstoy than I was to Nzinga. And if I were closer it would be because I chose to be, not because of destiny written in DNA. My great error was not that I had accepted someone else’s dream but that I had accepted the fact of dreams, the need for escape, and the invention of racecraft.
  • still and all I knew that we were something, that we were a tribe—on one hand, invented, and on the other, no less real. The reality was out there on the Yard, on the first warm day of spring when it seemed that every sector, borough, affiliation, county, and corner of the broad diaspora had sent a delegate to the great world party
  • I could see now that that world was more than a photonegative of that of the people who believe they are white. “White America” is a syndicate arrayed to protect its exclusive power to dominate and control our bodies. Sometimes this power is direct (lynching), and sometimes it is insidious (redlining). But however it appears, the power of domination and exclusion is central to the belief in being white, and without it, “white people” would cease to exist for want of reasons
  • There is nothing uniquely evil in these destroyers or even in this moment. The destroyers are merely men enforcing the whims of our country, correctly interpreting its heritage and legacy. This legacy aspires to the shackling of black bodies
  • Think of all the embraces, all the private jokes, customs, greetings, names, dreams, all the shared knowledge and capacity of a black family injected into that vessel of flesh and bone. And think of how that vessel was taken, shattered on the concrete, and all its holy contents, all that had gone into each of them, was sent flowing back to the earth. It is terrible to truly see our particular beauty, Samori, because then you see the scope of the loss. But you must push even further. You must see that this loss is mandated by the history of your country, by the Dream of living white.
  • I don’t know if you remember how the film we saw at the Petersburg Battlefield ended as though the fall of the Confederacy were the onset of a tragedy, not jubilee. I doubt you remember the man on our tour dressed in the gray wool of the Confederacy, or how every visitor seemed most interested in flanking maneuvers, hardtack, smoothbore rifles, grapeshot, and ironclads, but virtually no one was interested in what all of this engineering, invention, and design had been marshaled to achieve. You were only 10 years old. But even then I knew that I must trouble you, and this meant taking you into rooms where people would insult your intelligence, where thieves would try to enlist you in your own robbery and disguise their burning and looting as Christian charity. But robbery is what this is, what it always was.
  • American reunion was built on a comfortable narrative that made enslavement into benevolence, white knights of body snatchers, and the mass slaughter of the war into a kind of sport in which one could conclude that both sides conducted their affairs with courage, honor, and élan. This lie of the Civil War is the lie of innocence, is the Dream.
  • I, like every kid I knew, loved The Dukes of Hazzard. But I would have done well to think more about why two outlaws, driving a car named the General Lee, must necessarily be portrayed as “just some good ole boys, never meanin’ no harm”—a mantra for the Dreamers if there ever was one. But what one “means” is neither important nor relevant. It is not necessary that you believe that the officer who choked Eric Garner set out that day to destroy a body. All you need to understand is that the officer carries with him the power of the American state and the weight of an American legacy, and they necessitate that of the bodies destroyed every year, some wild and disproportionate number of them will be black.
  • Here is what I would like for you to know: In America, it is traditional to destroy the black body—it is heritage. Enslavement was not merely the antiseptic borrowing of labor—it is not so easy to get a human being to commit their body against its own elemental interest. And so enslavement must be casual wrath and random manglings, the gashing of heads and brains blown out over the river as the body seeks to escape. It must be rape so regular as to be industrial. There is no uplifting way to say this.
  • It had to be blood. It had to be the thrashing of kitchen hands for the crime of churning butter at a leisurely clip. It had to be some woman “chear’d ... with thirty lashes a Saturday last and as many more a Tuesday again.” It could only be the employment of carriage whips, tongs, iron pokers, handsaws, stones, paperweights, or whatever might be handy to break the black body, the black family, the black community, the black nation. The bodies were pulverized into stock and marked with insurance. And the bodies were an aspiration, lucrative as Indian land, a veranda, a beautiful wife, or a summer home in the mountains. For the men who needed to believe themselves white, the bodies were the key to a social club, and the right to break the bodies was the mark of civilization.
  • “The two great divisions of society are not the rich and poor, but white and black,” said the great South Carolina senator John C. Calhoun. “And all the former, the poor as well as the rich, belong to the upper class, and are respected and treated as equals.” And there it is—the right to break the black body as the meaning of their sacred equality. And that right has always given them meaning, has always meant that there was someone down in the valley because a mountain is not a mountain if there is nothing below.
  • There is no them without you, and without the right to break you they must necessarily fall from the mountain, lose their divinity, and tumble out of the Dream. And then they would have to determine how to build their suburbs on something other than human bones, how to angle their jails toward something other than a human stockyard, how to erect a democracy independent of cannibalism. I would like to tell you that such a day approaches when the people who believe themselves to be white renounce this demon religion and begin to think of themselves as human. But I can see no real promise of such a day. We are captured, brother, surrounded by the majoritarian bandits of America. And this has happened here, in our only home, and the terrible truth is that we cannot will ourselves to an escape on our own.
  • I think now of the old rule that held that should a boy be set upon in someone else’s chancy hood, his friends must stand with him, and they must all take their beating together. I now know that within this edict lay the key to all living. None of us were promised to end the fight on our feet, fists raised to the sky. We could not control our enemies’ number, strength, or weaponry. Sometimes you just caught a bad one. But whether you fought or ran, you did it together, because that is the part that was in our control. What we must never do is willingly hand over our own bodies or the bodies of our friends. That was the wisdom: We knew we did not lay down the direction of the street, but despite that, we could—and must—fashion the way of our walk. And that is the deeper meaning of your name—that the struggle, in and of itself, has meaning.
  • I have raised you to respect every human being as singular, and you must extend that same respect into the past. Slavery is not an indefinable mass of flesh. It is a particular, specific enslaved woman, whose mind is as active as your own, whose range of feeling is as vast as your own; who prefers the way the light falls in one particular spot in the woods, who enjoys fishing where the water eddies in a nearby stream, who loves her mother in her own complicated way, thinks her sister talks too loud, has a favorite cousin, a favorite season, who excels at dressmaking and knows, inside herself, that she is as intelligent and capable as anyone. “Slavery” is this same woman born in a world that loudly proclaims its love of freedom and inscribes this love in its essential texts, a world in which these same professors hold this woman a slave, hold her mother a slave, her father a slave, her daughter a slave, and when this woman peers back into the generations all she sees is the enslaved. She can hope for more. She can imagine some future for her grandchildren. But when she dies, the world—which is really the only world she can ever know—ends. For this woman, enslavement is not a parable. It is damnation. It is the never-ending night. And the length of that night is most of our history. Never forget that we were enslaved in this country longer than we have been free. Never forget that for 250 years black people were born into chains—whole generations followed by more generations who knew nothing but chains.
  • You must resist the common urge toward the comforting narrative of divine law, toward fairy tales that imply some irrepressible justice. The enslaved were not bricks in your road, and their lives were not chapters in your redemptive history. They were people turned to fuel for the American machine. Enslavement was not destined to end, and it is wrong to claim our present circumstance—no matter how improved—as the redemption for the lives of people who never asked for the posthumous, untouchable glory of dying for their children. Our triumphs can never redeem this. Perhaps our triumphs are not even the point. Perhaps struggle is all we have
  • I am not a cynic. I love you, and I love the world, and I love it more with every new inch I discover. But you are a black boy, and you must be responsible for your body in a way that other boys cannot know. Indeed, you must be responsible for the worst actions of other black bodies, which, somehow, will always be assigned to you. And you must be responsible for the bodies of the powerful—the policeman who cracks you with a nightstick will quickly find his excuse in your furtive movements. You have to make your peace with the chaos, but you cannot lie.
  • “I could have you arrested,” he said. Which is to say: “One of your son’s earliest memories will be watching the men who sodomized Abner Louima and choked Anthony Baez cuff, club, tase, and break you.” I had forgotten the rules, an error as dangerous on the Upper West Side of Manhattan as on the West Side of Baltimore. One must be without error out here. Walk in single file. Work quietly. Pack an extra No. 2 pencil. Make no mistakes.
  • the price of error is higher for you than it is for your countrymen, and so that America might justify itself, the story of a black body’s destruction must always begin with his or her error, real or imagined—with Eric Garner’s anger, with Trayvon Martin’s mythical words (“You are gonna die tonight”), with Sean Bell’s mistake of running with the wrong crowd, with me standing too close to the small-eyed boy pulling out.
  • You are called to struggle, not because it assures you victory but because it assures you an honorable and sane life
  • I am sorry that I cannot save you—but not that sorry. Part of me thinks that your very vulnerability brings you closer to the meaning of life, just as for others, the quest to believe oneself white divides them from it. The fact is that despite their dreams, their lives are also not inviolable. When their own vulnerability becomes real—when the police decide that tactics intended for the ghetto should enjoy wider usage, when their armed society shoots down their children, when nature sends hurricanes against their cities—they are shocked by the rages of logic and the natural world in a way that those of us who were born and bred to understand cause and effect can never be.
  • I would not have you live like them. You have been cast into a race in which the wind is always at your face and the hounds are always at your heels. And to varying degrees this is true of all life. The difference is that you do not have the privilege of living in ignorance of this essential fact.
  • I never wanted you to be twice as good as them, so much as I have always wanted you to attack every day of your brief bright life determined to struggle. The people who must believe they are white can never be your measuring stick. I would not have you descend into your own dream. I would have you be a conscious citizen of this terrible and beautiful world.
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