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Opinion | How Trumpism May Endure - The New York Times - 1 views

  • One hundred and fifty years after the emergence of the Confederate Lost Cause ideology, a new Lost Cause invaded the U.S. Capitol with the incitement of the president of the United States.
  • Trumpism has already become a lethal Lost Cause. It does not quite have martyrs and a cult of the fallen in which to root its hopes and dreams.
  • All Lost Causes find their lifeblood in lies, big and small, lies born of beliefs in search of a history that can be forged into a story and mobilize masses of people to act politically, violently, and in the name of ideology.
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  • Mr. Trump’s Lost Cause takes its fuel from conspiratorial myths of all kinds, rehearsed for years on Trump media and social media platforms.
  • The Confederate Lost Cause is one of the most deeply ingrained mythologies in American history. It emerged first as a mood of traumatized defeat in the 1860s, but grew into an array of arguments, organizations and rituals in search of a story that could win hearts and minds and regain power in the Southern states.
  • It assumed the character of a religious movement in endless sermons about the noble fallen soldiers who defended home, hearth, their women and their God.
  • Crucially, the Lost Cause argued that the Confederacy never fought to preserve slavery, and that it was never truly defeated on battlefields.
  • The Trumpian Lost Cause has quite different origins, of course. It does not derive from sacrifice of blood and treasure in war. On its face it is not a response to the military conquest of a society.
  • historian Greg Grandin describes how a growing sense of alienation, grievance and inequality led millions of largely white Americans to embrace the simple but clear story Mr. Trump told them.
  • Whether Trumpism can ever attain the staying power of the Confederate Lost Cause is unclear. It may flame out in a few years like the bad TV show it has always been.
  • the shock of Trumpists’ inevitable attack on the American experiment on Wednesday, Jan. 6, hit like a thunderbolt. They will be back.
Javier E

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

  • 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

The Disease Detective - The New York Times - 1 views

  • What’s startling is how many mystery infections still exist today.
  • More than a third of acute respiratory illnesses are idiopathic; the same is true for up to 40 percent of gastrointestinal disorders and more than half the cases of encephalitis (swelling of the brain).
  • Up to 20 percent of cancers and a substantial portion of autoimmune diseases, including multiple sclerosis and rheumatoid arthritis, are thought to have viral triggers, but a vast majority of those have yet to be identified.
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  • Globally, the numbers can be even worse, and the stakes often higher. “Say a person comes into the hospital in Sierra Leone with a fever and flulike symptoms,” DeRisi says. “After a few days, or a week, they die. What caused that illness? Most of the time, we never find out. Because if the cause isn’t something that we can culture and test for” — like hepatitis, or strep throat — “it basically just stays a mystery.”
  • It would be better, DeRisi says, to watch for rare cases of mystery illnesses in people, which often exist well before a pathogen gains traction and is able to spread.
  • Based on a retrospective analysis of blood samples, scientists now know that H.I.V. emerged nearly a dozen times over a century, starting in the 1920s, before it went global.
  • Zika was a relatively harmless illness before a single mutation, in 2013, gave the virus the ability to enter and damage brain cells.
  • The beauty of this approach” — running blood samples from people hospitalized all over the world through his system, known as IDseq — “is that it works even for things that we’ve never seen before, or things that we might think we’ve seen but which are actually something new.”
  • In this scenario, an undiscovered or completely new virus won’t trigger a match but will instead be flagged. (Even in those cases, the mystery pathogen will usually belong to a known virus family: coronaviruses, for instance, or filoviruses that cause hemorrhagic fevers like Ebola and Marburg.)
  • And because different types of bacteria require specific conditions in order to grow, you also need some idea of what you’re looking for in order to find it.
  • The same is true of genomic sequencing, which relies on “primers” designed to match different combinations of nucleotides (the building blocks of DNA and RNA).
  • Even looking at a slide under a microscope requires staining, which makes organisms easier to see — but the stains used to identify bacteria and parasites, for instance, aren’t the same.
  • The practice that DeRisi helped pioneer to skirt this problem is known as metagenomic sequencing
  • Unlike ordinary genomic sequencing, which tries to spell out the purified DNA of a single, known organism, metagenomic sequencing can be applied to a messy sample of just about anything — blood, mud, seawater, snot — which will often contain dozens or hundreds of different organisms, all unknown, and each with its own DNA. In order to read all the fragmented genetic material, metagenomic sequencing uses sophisticated software to stitch the pieces together by matching overlapping segments.
  • The assembled genomes are then compared against a vast database of all known genomic sequences — maintained by the government-run National Center for Biotechnology Information — making it possible for researchers to identify everything in the mix
  • Traditionally, the way that scientists have identified organisms in a sample is to culture them: Isolate a particular bacterium (or virus or parasite or fungus); grow it in a petri dish; and then examine the result under a microscope, or use genomic sequencing, to understand just what it is. But because less than 2 percent of bacteria — and even fewer viruses — can be grown in a lab, the process often reveals only a tiny fraction of what’s actually there. It’s a bit like planting 100 different kinds of seeds that you found in an old jar. One or two of those will germinate and produce a plant, but there’s no way to know what the rest might have grown into.
  • Such studies have revealed just how vast the microbial world is, and how little we know about it
  • “The selling point for researchers is: ‘Look, this technology lets you investigate what’s happening in your clinic, whether it’s kids with meningitis or something else,’” DeRisi said. “We’re not telling you what to do with it. But it’s also true that if we have enough people using this, spread out all around the world, then it does become a global network for detecting emerging pandemics
  • One study found more than 1,000 different kinds of viruses in a tiny amount of human stool; another found a million in a couple of pounds of marine sediment. And most were organisms that nobody had seen before.
  • After the Biohub opened in 2016, one of DeRisi’s goals was to turn metagenomics from a rarefied technology used by a handful of elite universities into something that researchers around the world could benefit from
  • metagenomics requires enormous amounts of computing power, putting it out of reach of all but the most well-funded research labs. The tool DeRisi created, IDseq, made it possible for researchers anywhere in the world to process samples through the use of a small, off-the-shelf sequencer, much like the one DeRisi had shown me in his lab, and then upload the results to the cloud for analysis.
  • he’s the first to make the process so accessible, even in countries where lab supplies and training are scarce. DeRisi and his team tested the chemicals used to prepare DNA for sequencing and determined that using as little as half the recommended amount often worked fine. They also 3-D print some of the labs’ tools and replacement parts, and offer ongoing training and tech support
  • The metagenomic analysis itself — normally the most expensive part of the process — is provided free.
  • But DeRisi’s main innovation has been in streamlining and simplifying the extraordinarily complex computational side of metagenomics
  • IDseq is also fast, capable of doing analyses in hours that would take other systems weeks.
  • “What IDseq really did was to marry wet-lab work — accumulating samples, processing them, running them through a sequencer — with the bioinformatic analysis,”
  • “Without that, what happens in a lot of places is that the researcher will be like, ‘OK, I collected the samples!’ But because they can’t analyze them, the samples end up in the freezer. The information just gets stuck there.”
  • Meningitis itself isn’t a disease, just a description meaning that the tissues around the brain and spinal cord have become inflamed. In the United States, bacterial infections can cause meningitis, as can enteroviruses, mumps and herpes simplex. But a high proportion of cases have, as doctors say, no known etiology: No one knows why the patient’s brain and spinal tissues are swelling.
  • When Saha and her team ran the mystery meningitis samples through IDseq, though, the result was surprising. Rather than revealing a bacterial cause, as expected, a third of the samples showed signs of the chikungunya virus — specifically, a neuroinvasive strain that was thought to be extremely rare. “At first we thought, It cannot be true!” Saha recalls. “But the moment Joe and I realized it was chikungunya, I went back and looked at the other 200 samples that we had collected around the same time. And we found the virus in some of those samples as well.”
  • Until recently, chikungunya was a comparatively rare disease, present mostly in parts of Central and East Africa. “Then it just exploded through the Caribbean and Africa and across Southeast Asia into India and Bangladesh,” DeRisi told me. In 2011, there were zero cases of chikungunya reported in Latin America. By 2014, there were a million.
  • Chikungunya is a mosquito-borne virus, but when DeRisi and Saha looked at the results from IDseq, they also saw something else: a primate tetraparvovirus. Primate tetraparvoviruses are almost unknown in humans, and have been found only in certain regions. Even now, DeRisi is careful to note, it’s not clear what effect the virus has on people. “Maybe it’s dangerous, maybe it isn’t,” DeRisi says. “But I’ll tell you what: It’s now on my radar.
  • it reveals a landscape of potentially dangerous viruses that we would otherwise never find out about. “What we’ve been missing is that there’s an entire universe of pathogens out there that are causing disease in humans,” Imam notes, “ones that we often don’t even know exist.”
  • “The plan was, Let’s let researchers around the world propose studies, and we’ll choose 10 of them to start,” DeRisi recalls. “We thought we’d get, like, a couple dozen proposals, and instead we got 350.”
  • Metagenomic sequencing is especially good at what scientists call “environmental sampling”: identifying, say, every type of bacteria present in the gut microbiome, or in a teaspoon of seawater.
  • “When you draw blood from someone who has a fever in Ghana, you really don’t know very much about what would normally be in their blood without fever — let alone about other kinds of contaminants in the environment. So how do you interpret the relevance of all the things you’re seeing?”
  • Such criticisms have led some to say that metagenomics simply isn’t suited to the infrastructure of developing countries. Along with the problem of contamination, many labs struggle to get the chemical reagents needed for sequencing, either because of the cost or because of shipping and customs holdups
  • we’re less likely to be caught off-guard. “With Ebola, there’s always an issue: Where’s the virus hiding before it breaks out?” DeRisi explains. “But also, once we start sampling people who are hospitalized more widely — meaning not just people in Northern California or Boston, but in Uganda, and Sierra Leone, and Indonesia — the chance of disastrous surprises will go down. We’ll start seeing what’s hidden.”
anonymous

U.S. Disaster Costs Doubled in 2020, Reflecting Costs of Climate Change - The New York ... - 0 views

  • Hurricanes, wildfires and other disasters across the United States caused $95 billion in damage last year, according to new data, almost double the amount in 2019 and the third-highest losses since 2010.
  • Those losses occurred during a year that was one of the warmest on record
  • “Climate change plays a role in this upward trend of losses,”
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  • continued building in high-risk areas had also contributed to the growing losses.Image
  • Topping the list was Hurricane Laura, which caused $13 billion in damage when it struck Southwestern Louisiana in late August.
  • The storms caused $43 billion in losses, almost half the total for all U.S. disasters last year.
  • In addition to the number of storms, the 2020 hurricane season was unusually devastating because climate change is making storms more likely to stall once they hit land
  • The next costliest category of natural disasters was convective storms, which includes thunderstorms, tornadoes, hailstorms and derechos, and caused $40 billion in losses last year.
  • Wildfires caused another $16 billion in losses. Last year’s wildfires stood out not just because of the numbers of acres burned or houses destroyed
  • Homeowners and governments around the United States need to do a better job of making buildings and communities more resilient to natural disasters
  • “We can’t, as an industry, continue to just collect more and more money, and rebuild and rebuild and rebuild in the same way,” Mr. Griffin said in an interview. “We’ve got to place an emphasis on preventing and reducing loss.”
  • The single costliest disaster of 2020 was a series of floods that hit China last summer, which according to Munich Re caused $17 billion worth of damage.
  • Of the $67 billion in losses from natural disasters across Asia last year, only $3 billion, or 4.5 percent, was covered by insurance.
Javier E

It's Time for a Real Code of Ethics in Teaching - Noah Berlatsky - The Atlantic - 3 views

  • More 5inShare Email Print A defendant in the Atlanta Public Schools case turns herself in at the Fulton County Jail on April 2. (David Goldman/AP) Earlier this week at The Atlantic, Emily Richmond asked whether high-stakes testing caused the Atlanta schools cheating scandal. The answer, I would argue, is yes... just not in the way you might think. Tests don't cause unethical behavior. But they did cause the Atlanta cheating scandal, and they are doing damage to the teaching profession. The argument that tests do not cause unethical behavior is fairly straightforward, and has been articulated by a number of writers. Jonathan Chait quite correctly points out that unethical behavior occurs in virtually all professions -- and that it occurs particularly when there are clear incentives to succeed. Incentivizing any field increases the impetus to cheat. Suppose journalism worked the way teaching traditionally had. You get hired at a newspaper, and your advancement and pay are dictated almost entirely by your years on the job, with almost no chance of either becoming a star or of getting fired for incompetence. Then imagine journalists changed that and instituted the current system, where you can get really successful if your bosses like you or be fired if they don't. You could look around and see scandal after scandal -- phone hacking! Jayson Blair! NBC's exploding truck! Janet Cooke! Stephen Glass! -- that could plausibly be attributed to this frightening new world in which journalists had an incentive to cheat in order to get ahead. It holds true of any field. If Major League Baseball instituted tenure, and maybe used tee-ball rules where you can't keep score and everybody gets a chance to hit, it could stamp out steroid use. Students have been cheating on tests forever -- massive, systematic cheating, you could say. Why? Because they have an incentive to do well. Give teachers and administrators an incentive for their students to do well, and more of them will cheat. For Chait, then, teaching has just been made more like journalism or baseball; it has gone from an incentiveless occupation to one with incentives.
  • Chait refers to violations of journalistic ethics -- like the phone-hacking scandal -- and suggests they are analogous to Major-League steroid use, and that both are similar to teachers (or students) cheating on tests. But is phone hacking "cheating"
  • Phone hacking was, then, not an example of cheating. It was a violation of professional ethics. And those ethics are not arbitrarily imposed, but are intrinsic to the practice of journalism as a profession committed to public service and to truth.
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  • Behaving ethically matters, but how it matters, and what it means, depends strongly on the context in which it occurs.
  • Ethics for teachers is not, apparently, first and foremost about educating their students, or broadening their minds. Rather, ethics for teachers in our current system consists in following the rules. The implicit, linguistic signal being given is that teachers are not like journalists or doctors, committed to a profession and to the moral code needed to achieve their professional goals. Instead, they are like athletes playing games, or (as Chait says) like children taking tests.
  • Using "cheating" as an ethical lens tends to both trivialize and infantilize teacher's work
  • Professions with social respect and social capital, like doctors and lawyers, collaborate in the creation of their own standards. The assumption is that those standards are intrinsic to the profession's goals, and that, therefore, professionals themselves are best equipped to establish and monitor them. Teachers' standards, though, are imposed from outside -- as if teachers are children, or as if teaching is a game.
  • High-stakes testing, then, does leads to cheating. It does not create unethical behavior -- but it does create the particular unethical behavior of "cheating."
  • We have reached a point where we can only talk about the ethics of the profession in terms of cheating or not cheating, as if teachers' main ethical duty is to make sure that scantron bubbles get filled in correctly. Teachers, like journalists, should have a commitment to truth; like doctors, they have a duty of care. Translating those commitments and duties into a bureaucratized measure of cheating-or-not-cheating diminishes ethic
  • For teachers it is, literally, demoralizing. It severs the moral experience of teaching from the moral evaluation of teaching, which makes it almost impossible for good teachers (in all the senses of "good") to stay in the system.
  • We need better ethics for teachers -- ethics that treat them as adults and professionals, not like children playing games.
katedriscoll

Planet Money Podcast: What causes what? - TOK Topics - 0 views

  • The human brain is programmed to answer this question constantly, and using a very basic method. This is how we survive. What made that noise? A bear made that noise. What caused my hand to hurt? Fire caused my hand to hurt.
  • But sometimes, we use these simple tools to solve complex problems. And so we get things wrong. I wore my lucky hat to the game. My team won. Therefore, my lucky hat caused my team to win.
ilanaprincilus06

Humans need to become smarter thinkers to beat climate denial | Dana Nuccitelli | Envir... - 0 views

  • using ‘misconception-based learning’ to dislodge climate myths from peoples’ brains and replace them with facts, and beating denial by inoculating people against misinformers’ tricks.
  • The idea is that when people are faced with a myth and a competing fact, the fact will more easily win out if the fallacy underpinning the myth is revealed.
  • If people can learn to implement a simple six-step critical thinking process, they’ll be able to evaluate whether climate-related claims are valid.
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  • Identify the claim being made
  • the most popular contrarian argument: “Earth’s climate has changed naturally in the past, so current climate change is natural.”
  • Construct the argument by identifying the premises leading to that conclusion.
  • Determine whether the argument is deductive, meaning that it starts out with a general statement and reaches a definitive conclusion.
  • the first premise is that Earth’s climate has changed in the past through natural processes, and the second premise is that the climate is currently changing.
  • Not all climate change is equal
  • Identify hidden premises. By adding an extra premise to make an invalid argument valid, we can gain a deeper understanding of why the argument is flawed.
  • the hidden assumption is “if nature caused climate change in the past, it must always be the cause of climate change.”
  • Check to see if the argument relies on ambiguity.
  • Check the argument for validity; does the conclusion follow from the premises?
  • Therefore, human activity is necessary to explain current climate change.
  • If the argument hasn’t yet been ruled out, determine the truth of its premises.
  • the argument that “if something was the cause in the past, it will be the cause in the future” is invalid if the effect has multiple plausible causes or mechanisms
krystalxu

Consumer Updates > Coping With Memory Loss - 0 views

  • Frequent memory lapses are likely to be noticeable because they tend to interfere with daily living.
  • What’s being forgotten?
  • may cause individuals to get lost in a familiar place or put something in an inappropriate place because they can’t remember where it goes (think car keys in the refrigerator).
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  • —the process of thinking, learning, and remembering—can affect memory.
  • Anything that affects cognition
  • Depression, which is common with aging, causes a lack of attention and focus that can affect memory.
  • Brain imaging – either using computerized axial tomography (CAT) scans or magnetic resonance imaging (MRI) – can help to identify strokes and tumors, which can sometimes cause memory loss.
  • Heavy alcohol use can cause deficiencies in vitamin B1 (
  • Stress, particularly because of emotional trauma, can cause memory loss. I
  • Doctors evaluate memory loss by taking a medical history, asking questions to test mental ability
  • repeated head trauma, as in boxers and footballers can result in progressive loss of memory and other effects.
  • Research has shown that the combination of shifting estrogen and progestin levels increased the risk of dementia in women older than 65. There is no evidence that the herb ginkgo biloba prevents memory loss.
  • vascular diseases (heart disease and stroke) that result from elevated cholesterol and blood pressure may contribute to the development of Alzheimer’s disease,
  • Don’t smoke or abuse alcohol.
  • Get regular exercise.
  • Maintain healthy eating habits.
  • Maintain social interactions,
  • Keep your brain active
blythewallick

Social media stress can lead to social media addiction -- ScienceDaily - 0 views

  • Social networking sites (SNS) such as Facebook and Instagram are known to cause stress in users, known as technostress from social media. However, when faced with such stress, instead of switching off or using them less, people are moving from one aspect of the social media platforms to another -- escaping the causes of their stress without leaving the medium on which it originated.
  • "While it might seem counter-intuitive, social media users are continuing to use the same platforms that are causing them stress rather than switching off from them, creating a blurring between the stress caused and the compulsive use."
  • "Even when users are stressed from SNS use, they are using the same platforms to cope with that stress, diverting themselves through other activities on the SNS, and ultimately building compulsive and excessive behaviour. As a result, they embed themselves in the social network environment rather than getting away from it, and an addiction is formed."
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  • They further examined two separate ways of coping with the stress. The first included users creating a diversion by partaking in other activities away from social media, which is the more obvious path. They would switch off, talk to friends or family about issues they were experiencing and spend less time on the platform.
  • "The idea of using the same environment that is causing the stress as means of coping with that stress is novel. It is an interesting phenomenon that seems distinctive to technostress from social media."
anonymous

Free will debate: What does free will mean and how did it evolve? - 0 views

  • Many scientists cannot imagine how the idea of free will could be reconciled with the laws of physics and chemistry. Brain researchers say that the brain is just a bunch of nerve cells that fire as a direct result of chemical and electrical events, with no room for free will
  • Scientists take delight in (and advance their careers by) claiming to have disproved conventional wisdom, and so bashing free will is appealing. But their statements against free will can be misleading
  • Free will means freedom from causation.” Other scientists who argue against free will say that it means that a soul or other supernatural entity causes behavior, and not surprisingly they consider such explanations unscientific.
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  • There is a genuine psychological reality behind the idea of free will. The debate is merely about whether this reality deserves to be called free will.
  • Our actions cannot break the laws of physics, but they can be influenced by things beyond gravity, friction, and electromagnetic charges. No number of facts about a carbon atom can explain life, let alone the meaning of your life. These causes operate at different levels of organization.
  • Free will cannot violate the laws of physics or even neuroscience, but it invokes causes that go beyond them
  • Our ancestors evolved the ability to act in the ways necessary for culture to succeed. Free will likely will be found right there—it’s what enables humans to control their actions in precisely the ways required to build and operate complex social systems.
  • If you think of freedom as being able to do whatever you want, with no rules, you might be surprised to hear that free will is for following rules. Doing whatever you want is fully within the capability of any animal in the forest. Free will is for a far more advanced way of acting
  • That, in a nutshell, is the inner deciding process that humans have evolved. That is the reality behind the idea of free will: these processes of rational choice and self-control
  • Self-control counts as a kind of freedom because it begins with not acting on every impulse. The simple brain acts whenever something triggers a response: A hungry creature sees food and eats it
  • Self-control furnishes the possibility of acting from rational principles rather than acting on impulse.
  • Understanding free will in this way allows us to reconcile the popular understanding of free will as making choices with our scientific understanding of the world.
julia rhodes

The Primate Brain Likes to Win, But Can't Always Have It | Psychology Today - 0 views

  • Winning stimulates dopamine, serotonin and oxytocin. Just watching competition stimulates these happy chemicals through our mirror neurons.
  • Happy chemicals are stimulated by behaviors that promote survival in the state of nature.
  •  Dopamine is the good feeling of getting a reward the meets your needs.
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  • Once he gets the fruit, his dopamine stops. The good feeling will be gone as soon as it's metabolized. To get more, he will have to do more.  Natural selection produced a brain that feels good when it works toward a goal.
  • The monkey's brain weighs the evidence based on past experience. The fruit he scored in the past triggered dopamine that paved neural pathways and trigger his dopamine today. But the pain of past setbacks built cortisol pathways that alert him to the risk of setbacks today.
  • Your brain evolved to stimulate them by takig action to meet your needs. Just taking steps toward skill building gets your happy chemicals flowing once you've built the circuits that kick-start the process.
  • different kind of motivation comes from serotonin. Let's say our monkey's fruit is snatched by a bigger, stronger monkey when he finally gets to the top of the tree. Experience has taught him that bigger monkeys cause pain, and falling from a tree causes pain.
  • A surge of serotonin causes this feeling. Experience teaches a monkey to determine when he is in the superior position and when he is in the inferior position.
  • These words horrify us in today's culture, but a monkey would starve to death if it always saw itself as inferior. It has to feel confident to go for it some of the time. Serotonin creates that confidence.
  • You may say that monkeys should cooperate, share the bananas, or leave the bananas for the needy. By saying these things, you mark yourself as a superior person in today's society. You are just seeking serotonin in the modern way. You stimulate oxytocin when your self-restraint helps you belong
  •  Oxytocin causes the good feeling of social solidarity, and low oxytocin warns your inner mammal that you're in immediate danger. Our brains are constantly aware of potential threats to our social bonds. Competition can threaten your bonds, but it can also strengthen them. Superior skills can bring recognition that reassures you of social acceptance and belonging. Secure social bonds feel good because they stimulate oxytocin.
  • Your inner mammal is always looking for ways to stimulate your dopamine, serotonin and oxytocin.
  • Your mirror neurons stimulate dopamine when you see other people get rewards
Javier E

Study Causes Splash, but Here's Why You Should Stay Calm on Alcohol's Risks - The New Y... - 0 views

  • there are limitations here that warrant consideration. Observational data can be very confounded, meaning that unmeasured factors might be the actual cause of the harm. Perhaps people who drink also smoke tobacco. Perhaps people who drink are also poorer. Perhaps there are genetic differences, health differences or other factors that might be the real cause
  • There are techniques to analyze observational data in a more causal fashion, but none of them could be used here, because this analysis aggregated past studies — and those studies didn’t use them.
  • when we compile observational study on top of observational study, we become more likely to achieve statistical significance without improving clinical significance. In other words, very small differences are real, but that doesn’t mean those differences are critical.
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  • even one drink per day carries a risk. But how great is that risk?
  • For each set of 100,000 people who have one drink a day per year, 918 can expect to experience one of the 23 alcohol-related problems in any year. Of those who drink nothing, 914 can expect to experience a problem. This means that 99,082 are unaffected, and 914 will have an issue no matter what. Only 4 in 100,000 people who consume a drink a day may have a problem caused by the drinking, according to this study.
  • I’m not advocating that people should ignore these risks. They are real, but they are much smaller than many other risks in our lives
  • This is a population-level study, arguably a worldwide study, but the results are being interpreted at an individual level. There are merging, for instance, the 23 alcohol-related health issues together. But not everyone experiences them at the same rate.
  • For diabetes and heart disease, for instance, the risks actually go down with light or moderate drinking. The authors argue that this result is overrun, however, by risks for things like cancer and tuberculosis, which go up. But for many individuals, the risks for diabetes and heart disease are much higher than those for cancer and tuberculosis.
  • For this study, a drink was defined as 10 grams of pure alcohol, as much as you might get in one ounce of spirits (a small shot glass) that is 40 percent alcohol; 3.4 ounces of wine that’s 13 percent alcohol; or 12 ounces of beer that’s 3.5 percent alcohol. Many people consume more than that and consider it “a drink.”
  • just because something is unhealthy in large amounts doesn’t mean that we must completely abstain. A chart in the study showed rising risks from alcohol from 0 to 15 drinks.
  • Consider that 15 desserts a day would be bad for you. I am sure that I could create a chart showing increasing risk for many diseases from 0 to 15 desserts. This could lead to assertions that “there’s no safe amount of dessert.” But it doesn’t mean you should never, ever eat dessert.
  • we could spend lifetimes arguing over where the line is for many people. The truth is we just don’t know. If these studies are intended to drive population-level policy, we should use them as such, to argue that we might want to push people to be wary of overconsumption.
anonymous

Is Ringing in the Ears a Symptom of Coronavirus? - The New York Times - 0 views

  • When the Noise Never Stops: Coping With the Challenges of Tinnitus
  • Researchers are just beginning to untangle how Covid might be linked to a ringing in the ears. Here’s what we know.
  • Experts are beginning to learn how it may be linked to Covid
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  • the heart palpitations, headaches, stomach troubles, numbness and weakness in her hands and feet — the most frustrating one is the tinnitus, a condition that can cause sufferers to hear phantom ringing, buzzing, whistling, chirping or other sounds.
  • “It makes it hard to concentrate, it makes it hard to hold conversations with others, it makes it almost impossible to lie down and go to sleep. It’s maddening, and you can’t fully understand it unless you experience it yourself.
  • the most common cause of chronic tinnitus is age
  • As the hair cells inside your inner ear become damaged over time, she said, they may no longer send sound waves to your brain, so your brain tries to recreate them on their own, which is what might cause the ringing.
  • But experts have long known that some viruses can temporarily cause hearing loss or ringing in the ears, too. When the body fights an infection, the overall inflammation from the virus can damage the nerves or hair cells in the ear, Dr. Cosetti said.
  • “I was so depressed and scared I’d never get better,” Ms. Suarez said. “I speak and talk for a living — how was I going to be able to have a conversation with a client or present in court if it constantly sounded like bells were exploding on my left side?”
  • Tinnitus has been linked to several mental health conditions, including anxiety and depression, and mostly in women. “It can be particularly challenging for many people initially because it’s something they have absolutely no control over,”
  • “For most people with tinnitus, the worst time is the first six to nine months after it begins,” Dr. Tyler said. “After that, most people adjust and learn to live with it, especially if they’re given the right treatments.”
  • If you are diagnosed with Covid-19 and you experience tinnitus that lasts for more than two days, tell your doctor right away.
  • If your tinnitus persists after you’ve recovered from the virus, make an appointment with an ear, nose and throat doctor, who can check for blockages in your ear
  • If no blockage exists, you might be sent to an audiologist to check your hearing.
  • “It’s always there and with me all the time — I can never escape it,” she said, adding that she has to take sedatives now to fall asleep. “I have days when I don’t know if I can handle this anymore. But I have to go on being hopeful.”
margogramiak

COVID-19 anxiety linked to body image issues: Study finds association between stress an... - 0 views

  • A new study has found that anxiety and stress directly linked to COVID-19 could be causing a number of body image issues amongst women and men.
  • A new study has found that anxiety and stress directly linked to COVID-19 could be causing a number of body image issues amongst women and men.
    • margogramiak
       
      In class, we've talked countless times about how weird the brain is, and how there are so many things that simply don't make sense. Simply reading this description and title, this seems like ones of those things.
  • Amongst women, the study found that feelings of anxiety and stress caused by COVID-19 were associated with a greater desire for thinness
    • margogramiak
       
      I need an explanation for this.
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  • Amongst the male participants, the study found that COVID-19-related anxiety and stress was associated with greater desire for muscularity, with anxiety also associated with body fat dissatisfaction.
    • margogramiak
       
      Wow, that's so interesting.
  • COVID-19, and the consequences of the restrictions introduced to help tackle it, could be contributing to a number of serious mental health issues.
    • margogramiak
       
      Yikes. So getting covid is a health issue, yet so is the worry of getting it.
  • In some cases, these issues can have very serious repercussions, including triggering eating disorders.
    • margogramiak
       
      What is it that connects the two?
  • Certainly during the initial spring lockdown period, our screen time increased, meaning that we were more likely to be exposed to thin or athletic ideals through the media, while decreased physical activity may have heightened negative thoughts about weight or shape. At the same time, it is possible that the additional anxiety and stress caused by COVID-19 may have diminished the coping mechanisms we typically use to help manage negative thoughts.
    • margogramiak
       
      Ahhhhh. This makes sense. So it's quarantine's fault more than anything. People who have covid anxiety tend be more responsible, and tend to stay home more, This leads to more screen time which leads to body image issues.
  • uring lockdown, women may have felt under greater pressure to conform to traditionally feminine roles and norms
    • margogramiak
       
      oh, really?
  • iven that masculinity typically emphasises the value of toughness, self-reliance, and the pursuit of status, COVID-19-related stress and anxiety may be leading men to place greater value on the importance of being muscular."
    • margogramiak
       
      Make sense.
margogramiak

Compound from medicinal herb kills brain-eating amoebae in lab studies -- ScienceDaily - 0 views

  • Primary amoebic meningoencephalitis (PAM), a deadly disease caused by the "brain-eating amoeba" Naegleria fowleri, is becoming more common in some areas of the world, and it has no effective treatment.
  • Primary amoebic meningoencephalitis (PAM), a deadly disease caused by the "brain-eating amoeba" Naegleria fowleri, is becoming more common in some areas of the world, and it has no effective treatment.
    • margogramiak
       
      Wow, that's scary.
  • Inula viscosa or "false yellowhead," kills the amoebae by causing them to commit cell suicide in lab studies, which could lead to new treatments.
    • margogramiak
       
      Nature based medicine is so interesting to me.
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  • Although the disease, which is usually contracted by swimming in contaminated freshwater, is rare, increasing cases have been reported recently in the U.S., the Philippines, southern Brazil and some Asian countries.
    • margogramiak
       
      That's terrifying. I wonder how something like that spreads effectively.
  • traditional medicine in the Mediterranean region, could effectively treat PAM.
    • margogramiak
       
      Traditional medicine is trusty!
  • Then, they isolated and tested specific compounds from the extract. The most potent compound, inuloxin A, killed amoebae in the lab by disrupting membranes and causing mitochondrial changes, chromatin condensation and oxidative damage, ultimately forcing the parasites to undergo programmed cell death, or apoptosis.
    • margogramiak
       
      We've studied concepts similar to this one in biology. Very interesting stuff!
  • Although inuloxin A was much less potent than amphotericin B in the lab, the structure of the plant-derived compound suggests that it might be better able to cross the blood-brain barrier. More studies are needed to confirm this hypothesis, the researchers say.
    • margogramiak
       
      It's pretty cool that this disease is still considered rare, and we're already figuring out how to fix it.
huffem4

The Zero-Sum Bias: When People Think that Everything is a Competition - Effectiviology - 1 views

  • The zero-sum bias is a cognitive bias that causes people to mistakenly view certain situations as being zero-sum, meaning that they incorrectly believe that one party’s gains are directly balanced by other parties’ losses.
  • This bias can shape people’s thinking and behavior in a variety of situations, both on an individual scale as well as on a societal one, so it’s important to understand it.
  • this bias encourages belief in an antagonistic nature of social relationships. It can generally be said to affect people on two scales:Individual scale. This means that the zero-sum bias causes people to mistakenly assume that there is intra-group competition for a certain resource, between them and other members of a certain social group.Group scale. This means that the zero-sum bias causes people to mistakenly assume that there is inter-group competition for a certain resource, between their group and other groups.
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  • the issue with the zero-sum bias is that it causes people to believe that situations are zero-sum, when that’s not actually the case.
anonymous

Human Brain: facts and information - 0 views

  • The human brain is more complex than any other known structure in the universe.
  • Weighing in at three pounds, on average, this spongy mass of fat and protein is made up of two overarching types of cells—called glia and neurons—and it contains many billions of each.
  • The cerebrum is the largest part of the brain, accounting for 85 percent of the organ's weight. The distinctive, deeply wrinkled outer surface is the cerebral cortex. It's the cerebrum that makes the human brain—and therefore humans—so formidable. Animals such as elephants, dolphins, and whales actually have larger brains, but humans have the most developed cerebrum. It's packed to capacity inside our skulls, with deep folds that cleverly maximize the total surface area of the cortex.
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  • The cerebrum has two halves, or hemispheres, that are further divided into four regions, or lobes. The frontal lobes, located behind the forehead, are involved with speech, thought, learning, emotion, and movement.
  • Behind them are the parietal lobes, which process sensory information such as touch, temperature, and pain.
  • At the rear of the brain are the occipital lobes, dealing with vision
  • Lastly, there are the temporal lobes, near the temples, which are involved with hearing and memory.
  • The second-largest part of the brain is the cerebellum, which sits beneath the back of the cerebrum.
  • diencephalon, located in the core of the brain. A complex of structures roughly the size of an apricot, its two major sections are the thalamus and hypothalamus
  • The brain is extremely sensitive and delicate, and so it requires maximum protection, which is provided by the hard bone of the skull and three tough membranes called meninges.
  • Want more proof that the brain is extraordinary? Look no further than the blood-brain barrier.
  • This led scientists to learn that the brain has an ingenious, protective layer. Called the blood-brain barrier, it’s made up of special, tightly bound cells that together function as a kind of semi-permeable gate throughout most of the organ. It keeps the brain environment safe and stable by preventing some toxins, pathogens, and other harmful substances from entering the brain through the bloodstream, while simultaneously allowing oxygen and vital nutrients to pass through.
  • One in five Americans suffers from some form of neurological damage, a wide-ranging list that includes stroke, epilepsy, and cerebral palsy, as well as dementia.
  • Alzheimer’s disease, which is characterized in part by a gradual progression of short-term memory loss, disorientation, and mood swings, is the most common cause of dementia. It is the sixth leading cause of death in the United States
  • 50 million people suffer from Alzheimer’s or some form of dementia. While there are a handful of drugs available to mitigate Alzheimer’s symptoms, there is no cure.
  • Unfortunately, negative attitudes toward people who suffer from mental illness are widespread. The stigma attached to mental illness can create feelings of shame, embarrassment, and rejection, causing many people to suffer in silence.
  • In the United States, where anxiety disorders are the most common forms of mental illness, only about 40 percent of sufferers receive treatment. Anxiety disorders often stem from abnormalities in the brain’s hippocampus and prefrontal cortex.
  • Attention-deficit/hyperactivity disorder, or ADHD, is a mental health condition that also affects adults but is far more often diagnosed in children.
  • ADHD is characterized by hyperactivity and an inability to stay focused.
  • Depression is another common mental health condition. It is the leading cause of disability worldwide and is often accompanied by anxiety. Depression can be marked by an array of symptoms, including persistent sadness, irritability, and changes in appetite.
  • The good news is that in general, anxiety and depression are highly treatable through various medications—which help the brain use certain chemicals more efficiently—and through forms of therapy
  •  
    Here is some anatomy of the brain and descriptions of diseases like Alzheimer's and conditions like ADHD, depression, anxiety.
tongoscar

'SARS-like damage' seen in dead coronavirus patient in China, report says | Fox News - 0 views

  • A lung biopsy found that a man who died in China from the new coronavirus last month had lung damage reminiscent of two prior coronavirus-related outbreaks, SARS and MERS.
  • “The pathological features of COVID-19 greatly resemble those seen in SARS and Middle Eastern respiratory syndrome (MERS) coronavirus infection. In addition, the liver biopsy specimens of the patient with COVID-19 showed moderate microvascular steatosis and mild lobular and portal activity (figure 2C), indicating the injury could have been caused by either SARS-CoV-2 infection or drug-induced liver injury,” the new report published in The Lancet concluded.
  • The new coronavirus, COVID-19, has infected more than 72,000 people and killed over 1,868, far larger numbers than those who suffered from the SARS, or severe acute respiratory syndrome, or MERS, Middle East respiratory syndrome, two other coronavirus epidemics of the past two decades.
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  • In late 2002, a coronavirus nicknamed SARS broke out in Southern China, causing severe pneumonia and rapidly spreading to other countries. SARS infected more than 8,000 and killed 774, before disappearing altogether after a number of public health measures. In 2012, a similar outbreak known as MERS began infecting people in Saudi Arabia. It still causes infections in a small number of people each year, and in total has caused around 2,500 infections and more than 850 deaths.
  • The SARS disease appeared to be more deadly, however, killing around 10 percent of those infected.
sanderk

How Procrastination Affects Your Health - Thrive Global - 0 views

  • fine line between procrastination and being “pressure prompted.” If you’re like me and pressure prompted, you are someone who often does your best work when faced with a looming deadline. While being pressure prompted may entail a bit of procrastination, it is procrastination within acceptable limits. In other words, it is a set of conditions that offers just enough pressure to ensure you’re at the top of your game without divulging into chaos or most importantly, impacting other members of your team by preventing them from delivering their best work in a timely manner.
  • Procrastination is a condition that has consequences on one’s mental and physical health and performance at school and in the workplace.
  • Piers Steel defines procrastination as “a self-regulatory failure leading to poor performance and reduced well-being.” Notably, Steel further emphasizes that procrastination is both common (80% to 90% of college-age students suffer from it at least some of the time) and something most people (95%) wish to overcome.
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  • Steel even argues that procrastination may now be on the rise as people increasingly turn to the immediate gratification made possible by information technologies and specifically, social media platforms.
  • for a small percentage of people, procrastination isn’t just a temporary or occasional problem but rather something that comes to structure their lives and ultimately limit their potential.
  • In a 2008 study, Peter Gröpel & Piers Steel investigated predictors of procrastination in a large Internet-based study that included over 9,000 participants. Their results revealed two important findings. First, their results showed that goal setting reduced procrastination; second, they found that it was strongly associated with lack of energy.
  • While it is true that intrinsically motivated people may have an easier time getting into flow, anyone, even a chronic procrastinator, can cultivate flow. The first step is easy—it simply entails coming up with a clear goal.
  • The second step is to stop feeling ashamed about your procrastinating tendencies.
  •  
    This article is very interesting because it says that procrastination is not necessarily bad. Procrastination can be good for people in small quantities because it causes them to be pressured into actually doing their work. However, there is a point where procrastination becomes an issue. I find it interesting how phones and computers have caused procrastination problems to become more severe. Phones and computers can give people instant gratification which leads to more procrastination. As the article says if people set goals for themselves and are disciplined they can overcome procrastination.
Javier E

Covid-19 expert Karl Friston: 'Germany may have more immunological "dark matter"' | Wor... - 0 views

  • Our approach, which borrows from physics and in particular the work of Richard Feynman, goes under the bonnet. It attempts to capture the mathematical structure of the phenomenon – in this case, the pandemic – and to understand the causes of what is observed. Since we don’t know all the causes, we have to infer them. But that inference, and implicit uncertainty, is built into the models
  • That’s why we call them generative models, because they contain everything you need to know to generate the data. As more data comes in, you adjust your beliefs about the causes, until your model simulates the data as accurately and as simply as possible.
  • A common type of epidemiological model used today is the SEIR model, which considers that people must be in one of four states – susceptible (S), exposed (E), infected (I) or recovered (R). Unfortunately, reality doesn’t break them down so neatly. For example, what does it mean to be recovered?
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  • SEIR models start to fall apart when you think about the underlying causes of the data. You need models that can allow for all possible states, and assess which ones matter for shaping the pandemic’s trajectory over time.
  • These techniques have enjoyed enormous success ever since they moved out of physics. They’ve been running your iPhone and nuclear power stations for a long time. In my field, neurobiology, we call the approach dynamic causal modelling (DCM). We can’t see brain states directly, but we can infer them given brain imaging data
  • Epidemiologists currently tackle the inference problem by number-crunching on a huge scale, making use of high-performance computers. Imagine you want to simulate an outbreak in Scotland. Using conventional approaches, this would take you a day or longer with today’s computing resources. And that’s just to simulate one model or hypothesis – one set of parameters and one set of starting conditions.
  • Using DCM, you can do the same thing in a minute. That allows you to score different hypotheses quickly and easily, and so to home in sooner on the best one.
  • This is like dark matter in the universe: we can’t see it, but we know it must be there to account for what we can see. Knowing it exists is useful for our preparations for any second wave, because it suggests that targeted testing of those at high risk of exposure to Covid-19 might be a better approach than non-selective testing of the whole population.
  • Our response as individuals – and as a society – becomes part of the epidemiological process, part of one big self-organising, self-monitoring system. That means it is possible to predict not only numbers of cases and deaths in the future, but also societal and institutional responses – and to attach precise dates to those predictions.
  • How well have your predictions been borne out in this first wave of infections?For London, we predicted that hospital admissions would peak on 5 April, deaths would peak five days later, and critical care unit occupancy would not exceed capacity – meaning the Nightingale hospitals would not be required. We also predicted that improvements would be seen in the capital by 8 May that might allow social distancing measures to be relaxed – which they were in the prime minister’s announcement on 10 May. To date our predictions have been accurate to within a day or two, so there is a predictive validity to our models that the conventional ones lack.
  • What do your models say about the risk of a second wave?The models support the idea that what happens in the next few weeks is not going to have a great impact in terms of triggering a rebound – because the population is protected to some extent by immunity acquired during the first wave. The real worry is that a second wave could erupt some months down the line when that immunity wears off.
  • the important message is that we have a window of opportunity now, to get test-and-trace protocols in place ahead of that putative second wave. If these are implemented coherently, we could potentially defer that wave beyond a time horizon where treatments or a vaccine become available, in a way that we weren’t able to before the first one.
  • We’ve been comparing the UK and Germany to try to explain the comparatively low fatality rates in Germany. The answers are sometimes counterintuitive. For example, it looks as if the low German fatality rate is not due to their superior testing capacity, but rather to the fact that the average German is less likely to get infected and die than the average Brit. Why? There are various possible explanations, but one that looks increasingly likely is that Germany has more immunological “dark matter” – people who are impervious to infection, perhaps because they are geographically isolated or have some kind of natural resistance
  • Any other advantages?Yes. With conventional SEIR models, interventions and surveillance are something you add to the model – tweaks or perturbations – so that you can see their effect on morbidity and mortality. But with a generative model these things are built into the model itself, along with everything else that matters.
  • Are generative models the future of disease modelling?That’s a question for the epidemiologists – they’re the experts. But I would be very surprised if at least some part of the epidemiological community didn’t become more committed to this approach in future, given the impact that Feynman’s ideas have had in so many other disciplines.
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