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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

In This Snapchat Campaign, Election News Is Big and Then It's Gone - The New York Times - 1 views

  • Every modern presidential election is at least in part defined by the cool new media breakthrough of its moment.
  • In 2000, there was email, and by golly was that a big change from the fax. The campaigns could get their messages in front of print and cable news reporters — who could still dominate the campaign narrative — at will,
  • Then 2008: Facebook made it that much easier for campaigns to reach millions of people directly,
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  • The 2004 campaign was the year of the “Web log,” or blog, when mainstream reporters and campaigns officially began losing any control they may have had over political new
  • Marco Rubio’s campaign marched into the election season ready to fight the usual news-cycle-by-news-cycle skirmishes. It was surprised to learn that, lo and behold, “There was no news cycle — everything was one big fire hose,” Alex Conant, a senior Rubio strategist, told me. “News was constantly breaking and at the end of the day hardly anything mattered. Things would happen; 24 hours later, everyone was talking about something else.”
  • Snapchat represents a change to something else: the longevity of news, how durably it keeps in our brain cells and our servers.
  • Snapchat is recording the here and the now, playing for today. Tomorrow will bring something new that renders today obsolete. It’s a digital Tibetan sand painting made in the image of the millennial mind.
  • Snapchat executives say they set up the app this way because this is what their tens of millions of younger users want; it’s how they live.
  • They can’t possibly have enough bandwidth to process all the incoming information and still dwell on what already was, can they?
  • Experienced strategists and their candidates, who could always work through their election plans methodically — promoting their candidacies one foot in front of the other, adjusting here and there for the unexpected — suddenly found that they couldn’t operate the way they always did.
  • The question this year has been whether 2016 will be the “Snapchat election,
  • Then there was Jeb Bush, expecting to press ahead by presenting what he saw as leading-edge policy proposals that would set off a prolonged back-and-forth. When Mr. Bush rolled out a fairly sweeping plan to upend the college loan system, the poor guy thought this was going to become a big thing.
  • It drew only modest coverage and was quickly buried by the latest bit from Donald Trump.
  • In this “hit refresh” political culture, damaging news does not have to stick around for long, either. The next development, good or bad, replaces it almost immediately.
  • Mr. Miller pointed to a recent episode in which Mr. Trump said a protester at a rally had “ties to ISIS,” after that protester charged the stage. No such ties existed. “He says ‘ISIS is attacking me’; this was debunked in eight minutes by Twitter,” Mr. Miller said. “Cable talked about it for three hours and it went away.”
  • “Hillary Clinton said that she was under sniper fire in Bosnia” — she wasn’t — “and that has stuck with her for 20 years,”
  • Mr. Trump has mastered this era of short attention spans in politics by realizing that if you’re the one regularly feeding the stream, you can forever move past your latest trouble, and hasten the mass amnesia.
  • It was with this in mind that The Washington Post ran an editorial late last week reminding its readers of some of Mr. Trump’s more outlandish statements and policy positions
  • The Post urged its readers to “remember” more than two dozen items from Mr. Trump’s record, including that he promised “to round up 11 million undocumented immigrants and deport them,” and “lied about President Obama’s birth certificate.”
  • as the media habits of the young drive everybody else’s, I’m reminded of that old saw about those who forget history. Now, what was I saying?
sissij

Sleeping Wipes Out Certain Memories - And That's a Good Thing, Reveal Studies | Big Think - 0 views

  • But what is its evolutionary purpose – what kind of changes do our brains undergo when we sleep?
  • suggest our brains undergo a pruning cycle while we rest.
  • Its important to note these studies are still in their early stages. The tests were done on mice.
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  • letting us forget the less relevant information while strengthening memories that may be important.
  • However, modern humans don't abide by a natural sleep cycle anymore – we look at our phones before bed and expose ourselves to things that cause our brains to think sleep is not on the menu.
  • they might not require a chemical crutch to get some rest.
  •  
    This article shows that how unreliable our memory is. Every night when we go to sleep, our memory is edited and our brain would delete some irrelevant things. So our memory is not a primary source and I think the words of witnesses on the court can only be a reference, not a direct evidence. Also, in this article, the author states the uncertainties and limits of the experiment, showing that the result of the experiment in this stage can only serves as a suggestion, not a direct evidence. --Sissi (2/7/2017)
Javier E

A Modest Proposal for More Back-Stabbing in Preschool - NYTimes.com - 0 views

  • I am a deluded throwback to carefree days, and in my attempt to raise a conscious, creative and socially and environmentally responsible child while lacking the means to also finance her conscious, creative and environmentally and socially responsible lifestyle forever, I’d accidentally gone and raised a hothouse serf. Oops.
  • Reich’s thesis is that some inequality is inevitable, even necessary, in a free-market system. But what makes an economy stable and prosperous is a strong, vibrant, growing middle class. In the three decades after World War II, a period that Reich calls “the great prosperity,” the G.I. Bill, the expansion of public universities and the rise of labor unions helped create the biggest, best-educated middle class in the world. Reich describes this as an example of a “virtuous circle” in which productivity grows, wages increase, workers buy more, companies hire more, tax revenues increase, government invests more, workers are better educated. On the flip side, when the middle class doesn’t share in the economic gains, it results over time in a downward vicious cycle: Wages stagnate, workers buy less, companies downsize, tax revenues decrease, government cuts programs, workers are less educated, unemployment rises, deficits grow. Since the crash that followed the deregulation of the financial markets, we have struggled to emerge from such a cycle.
  • What if the kid got it in her head that it was a good idea to go into public service, the helping professions, craftsmanship, scholarship or — God help her — the arts? Wouldn’t a greedier, more back-stabby style of early education be more valuable to the children of the shrinking middle class ­ — one suited to the world they are actually living in?
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  • Are we feeding our children a bunch of dangerous illusions about fairness and hard work and level playing fields? Are ideals a luxury only the rich can afford?
  • I’m reminded of the quote by John Adams: “I must study politics and war, that my sons may have the liberty to study mathematics and philosophy. My sons ought to study mathematics and philosophy, geography, natural history [and] naval architecture . . . in order to give their children a right to study painting, poetry, music, architecture, tapestry and porcelain.” For all intents and purposes, I guess I studied porcelain. The funny thing is that my parents came from a country (Peru) with a middle class so small that parents had to study business so that their children could study business. If I didn’t follow suit, it’s at least in part because I spent my childhood in the 1970s absorbing the nurturing message of a progressive pop culture that told me I could be anything I wanted, because this is America.
  • “When we see the contrast between the values we share and the realities we live in, that is the fundamental foundation for social change.”
Emily Horwitz

Long Prison Terms Eyed as Contributing to Poverty - NYTimes.com - 0 views

  •  
    A very eye-opening (albeit very long) article about the devastating effects that a stint in prison can have on a family. The article noted that many men who are sent to jail are often given sentences that are too long, so that, by the time they are released, they are way past the average age for committing crimes, and have missed out on valuable life experiences that could have aided them in getting a job. As a result, many of these men find it difficult to get a job, falling into a cycle of poverty, and perhaps, again, to crime. Additionally, for those who have spouses and/or children, time in prison can drastically harm the economic status of a man's family; without the extra income, these families may become homeless, as did the woman, Ms. Hamilton, in the article. Especially intriguing to me was the racial implications of the article; the author pointed out that African-American men are more likely to be incarcerated than they are to have a job, if they did not receive a high school diploma. In terms of TOK, this article showed that all the facets of the human sciences are related - from social problems to economic problems, times in prison can have a devastating effect on not only the jailed man, but his family as well.
Javier E

The End of Courtship? - NYTimes.com - 0 views

  • “The word ‘date’ should almost be stricken from the dictionary,” Ms. Silver said. “Dating culture has evolved to a cycle of text messages, each one requiring the code-breaking skills of a cold war spy to interpret.”
  • Raised in the age of so-called “hookup culture,” millennials — who are reaching an age where they are starting to think about settling down — are subverting the rules of courtship.
  • Instead of dinner-and-a-movie, which seems as obsolete as a rotary phone, they rendezvous over phone texts, Facebook posts, instant messages and other “non-dates” that are leaving a generation confused about how to land a boyfriend or girlfriend.
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  • Blame the much-documented rise of the “hookup culture” among young people, characterized by spontaneous, commitment-free (and often, alcohol-fueled) romantic flings. Many students today have never been on a traditional date,
  • Hookups may be fine for college students, but what about after, when they start to build an adult life? The problem is that “young people today don’t know how to get out of hookup culture,”
  • In interviews with students, many graduating seniors did not know the first thing about the basic mechanics of a traditional date. “They’re wondering, ‘If you like someone, how would you walk up to them? What would you say? What words would you use?’ ”
  • Traditional courtship — picking up the telephone and asking someone on a date — required courage, strategic planning and a considerable investment of ego (by telephone, rejection stings). Not so with texting, e-mail, Twitter or other forms of “asynchronous communication,” as techies call it. In the context of dating, it removes much of the need for charm; it’s more like dropping a line in the water and hoping for a nibble.
  • Online dating services, which have gained mainstream acceptance, reinforce the hyper-casual approach by greatly expanding the number of potential dates. Faced with a never-ending stream of singles to choose from, many feel a sense of “FOMO” (fear of missing out), so they opt for a speed-dating approach — cycle through lots of suitors quickly.
  • “I’ve seen men put more effort into finding a movie to watch on Netflix Instant than composing a coherent message to ask a woman out,” said Anna Goldfarb, 34, an author and blogger in Moorestown, N.J. A typical, annoying query is the last-minute: “Is anything fun going on tonight?” More annoying still are the men who simply ping, “Hey” or “ ’sup.”
  • The mass-mailer approach necessitates “cost-cutting, going to bars, meeting for coffee the first time,” he added, “because you only want to invest in a mate you’re going to get more out of.”
  • in  a world where “courtship” is quickly being redefined, women must recognize a flirtatious exchange of tweets, or a lingering glance at a company softball game, as legitimate opportunities for romance, too.
  • THERE’S another reason Web-enabled singles are rendering traditional dates obsolete. If the purpose of the first date was to learn about someone’s background, education, politics and cultural tastes, Google and Facebook have taken care of that.
  • Dodgy economic prospects facing millennials also help torpedo the old, formal dating rituals. Faced with a lingering recession, a stagnant job market, and mountains of student debt, many young people — particularly victims of the “mancession” — simply cannot afford to invest a fancy dinner or show in someone they may or may not click with.
  • “Maybe there’s still a sense of a man taking care of a woman, but our ideology is aligning with the reality of our finances,” Ms. Rosin said. As a man, you might “convince yourself that dating is passé, a relic of a paternalistic era, because you can’t afford to take a woman to a restaurant.”
  • “A lot of men in their 20s are reluctant to take the girl to the French restaurant, or buy them jewelry, because those steps tend to lead to ‘eventually, we’re going to get married,’ ” Mr. Edness, 27, said. In a tight economy, where everyone is grinding away to build a career, most men cannot fathom supporting a family until at least 30 or 35, he said.
  • Even in an era of ingrained ambivalence about gender roles, however, some women keep the old dating traditions alive by refusing to accept anything less. Cheryl Yeoh, a tech entrepreneur in San Francisco, said that she has been on many formal dates of late — plays, fancy restaurants. One suitor even presented her with red roses. For her, the old traditions are alive simply because she refuses to put up with anything less. She generally refuses to go on any date that is not set up a week in advance, involving a degree of forethought. “If he really wants you,” Ms. Yeoh, 29, said, “he has to put in some effort.”
Javier E

Wine-tasting: it's junk science | Life and style | The Observer - 0 views

  • google_ad_client = 'ca-guardian_js'; google_ad_channel = 'lifeandstyle'; google_max_num_ads = '3'; // Comments Click here to join the discussion. We can't load the discussion on guardian.co.uk because you don't have JavaScript enabled. if (!!window.postMessage) { jQuery.getScript('http://discussion.guardian.co.uk/embed.js') } else { jQuery('#d2-root').removeClass('hd').html( '' + 'Comments' + 'Click here to join the discussion.We can\'t load the ' + 'discussion on guardian.co.uk ' + 'because your web browser does not support all the features that we ' + 'need. If you cannot upgrade your browser to a newer version, you can ' + 'access the discussion ' + 'here.' ); } Wor
  • Hodgson approached the organisers of the California State Fair wine competition, the oldest contest of its kind in North America, and proposed an experiment for their annual June tasting sessions.Each panel of four judges would be presented with their usual "flight" of samples to sniff, sip and slurp. But some wines would be presented to the panel three times, poured from the same bottle each time. The results would be compiled and analysed to see whether wine testing really is scientific.
  • Results from the first four years of the experiment, published in the Journal of Wine Economics, showed a typical judge's scores varied by plus or minus four points over the three blind tastings. A wine deemed to be a good 90 would be rated as an acceptable 86 by the same judge minutes later and then an excellent 94.
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  • Hodgson's findings have stunned the wine industry. Over the years he has shown again and again that even trained, professional palates are terrible at judging wine."The results are disturbing," says Hodgson from the Fieldbrook Winery in Humboldt County, described by its owner as a rural paradise. "Only about 10% of judges are consistent and those judges who were consistent one year were ordinary the next year."Chance has a great deal to do with the awards that wines win."
  • why are ordinary drinkers and the experts so poor at tasting blind? Part of the answer lies in the sheer complexity of wine.For a drink made by fermenting fruit juice, wine is a remarkably sophisticated chemical cocktail. Dr Bryce Rankine, an Australian wine scientist, identified 27 distinct organic acids in wine, 23 varieties of alcohol in addition to the common ethanol, more than 80 esters and aldehydes, 16 sugars, plus a long list of assorted vitamins and minerals that wouldn't look out of place on the ingredients list of a cereal pack. There are even harmless traces of lead and arsenic that come from the soil.
  • In 2011 Professor Richard Wiseman, a psychologist (and former professional magician) at Hertfordshire University invited 578 people to comment on a range of red and white wines, varying from £3.49 for a claret to £30 for champagne, and tasted blind.People could tell the difference between wines under £5 and those above £10 only 53% of the time for whites and only 47% of the time for reds. Overall they would have been just as a successful flipping a coin to guess.
  • French academic Frédéric Brochet tested the effect of labels in 2001. He presented the same Bordeaux superior wine to 57 volunteers a week apart and in two different bottles – one for a table wine, the other for a grand cru.The tasters were fooled.When tasting a supposedly superior wine, their language was more positive – describing it as complex, balanced, long and woody. When the same wine was presented as plonk, the critics were more likely to use negatives such as weak, light and flat.
  • "People underestimate how clever the olfactory system is at detecting aromas and our brain is at interpreting them," says Hutchinson."The olfactory system has the complexity in terms of its protein receptors to detect all the different aromas, but the brain response isn't always up to it. But I'm a believer that everyone has the same equipment and it comes down to learning how to interpret it." Within eight tastings, most people can learn to detect and name a reasonable range of aromas in wine
  • People struggle with assessing wine because the brain's interpretation of aroma and bouquet is based on far more than the chemicals found in the drink. Temperature plays a big part. Volatiles in wine are more active when wine is warmer. Serve a New World chardonnay too cold and you'll only taste the overpowering oak. Serve a red too warm and the heady boozy qualities will be overpowering.
  • Colour affects our perceptions too. In 2001 Frédérick Brochet of the University of Bordeaux asked 54 wine experts to test two glasses of wine – one red, one white. Using the typical language of tasters, the panel described the red as "jammy' and commented on its crushed red fruit.The critics failed to spot that both wines were from the same bottle. The only difference was that one had been coloured red with a flavourless dye
  • Other environmental factors play a role. A judge's palate is affected by what she or he had earlier, the time of day, their tiredness, their health – even the weather.
  • Robert Hodgson is determined to improve the quality of judging. He has developed a test that will determine whether a judge's assessment of a blind-tasted glass in a medal competition is better than chance. The research will be presented at a conference in Cape Town this year. But the early findings are not promising."So far I've yet to find someone who passes," he says.
Javier E

What's the secret to learning a second language? - Salon.com - 0 views

  • “Arabic is a language of memorization,” he said. “You just have to drill the words into your head, which unfortunately takes a lot of time.” He thought, “How can I maximize the number of words I learn in the minimum amount of time?”
  • Siebert started studying the science of memory and second-language acquisition and found two concepts that went hand in hand to make learning easier: selective learning and spaced repetition. With selective learning, you spend more time on the things you don’t know, rather than on the things you already do
  • Siebert designed his software to use spaced repetition. If you get cup right, the program will make the interval between seeing the word cup longer and longer, but it will cycle cup back in just when you’re about to forget it. If you’ve forgotten cup entirely, the cycle starts again. This system moves the words from your brain’s short-term memory into long-term memory and maximizes the number of words you can learn effectively in a period. You don’t have to cram
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  • ARABIC IS ONE of the languages the U.S. Department of State dubs “extremely hard.” Chinese, Japanese, and Korean are the others. These languages’ structures are vastly different from that of English, and they are memorization-driven.
  • To help meet its language-learning goals, in 2003 the Department of Defense established the University of Maryland Center for Advanced Study of Language.
  • MICHAEL GEISLER, a vice president at Middlebury College, which runs the foremost language-immersion school in the country, was blunt: “The drill-and-kill approach we used 20 years ago doesn’t work.” He added, “The typical approach that most programs take these days—Rosetta Stone is one example—is scripted dialogue and picture association. You have a picture of the Eiffel Tower, and you have a sentence to go with it. But that’s not going to teach you the language.”
  • According to Geisler, you need four things to learn a language. First, you have to use it. Second, you have to use it for a purpose. Research shows that doing something while learning a language—preparing a cooking demonstration, creating an art project, putting on a play—stimulates an exchange of meaning that goes beyond using the language for the sake of learning it.Third, you have to use the language in context. This is where Geisler says all programs have fallen short.
  • Fourth, you have to use language in interaction with others. In a 2009 study led by Andrew Meltzoff at the University of Washington, researchers found that young children easily learned a second language from live human interaction while playing and reading books. But audio and DVD approaches with the same material, without the live interaction, fostered no learning progress at all. Two people in conversation constantly give each other feedback that can be used to make changes in how they respond.
  • our research shows that the ideal model is a blended one,” one that blends technology and a teacher. “Our latest research shows that with the proper use of technology and cognitive neuroscience, we can make language learning more efficient.” 
  • The school released its first two online programs, for French and Spanish, last year. The new courses use computer avatars for virtual collaboration; rich video of authentic, unscripted conversations with native speakers; and 3-D role-playing games in which students explore life in a city square, acting as servers and taking orders from customers in a café setting. The goal at the end of the day, as Geisler put it, is for you to “actually be able to interact with a native speaker in his own language and have him understand you, understand him, and, critically, negotiate when you don’t understand what he is saying.” 
  • The program includes the usual vocabulary lists and lessons in how to conjugate verbs, but students are also consistently immersed in images, audio, and video of people from different countries speaking with different accents. Access to actual teachers is another critical component.
lenaurick

Why your brain loves procrastination - Vox - 0 views

  • Roughly 5 percent of the population has such a problem with chronic procrastination that it seriously affects their lives.
  • Conventional wisdom has long suggested that procrastination is all about poor time management and willpower. But more recently, psychologists have been discovering that it may have more to do with how our brains and emotions work.
  • Procrastination, they've realized, appears to be a coping mechanism. When people procrastinate, they're avoiding emotionally unpleasant tasks and instead doing something that provides a temporary mood boost. The procrastination itself then causes shame and guilt — which in turn leads people to procrastinate even further, creating a vicious cycle.
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  • For example, psychologist Tim Pychyl has co-authored a paper showing that students who forgave themselves for procrastinating on a previous exam were actually less likely to procrastinate on their next test. He and others have also found that people prone to procrastination are, overall, less compassionate toward themselves — an insight that points to ways to help.
  • But psychologists see procrastination as a misplaced coping mechanism, as an emotion-focused coping strategy. [People who procrastinate are] using avoidance to cope with emotions, and many of them are unconscious emotions.
  • they found our brain processes present self and future self differently. We think of future self more like a stranger.
  • I used to procrastinate, and now I don't, because I got all these wicked strategies. And it’s every level: some of it’s behavioral, some of it’s emotional, some of it’s cognitive.
  • Whenever we face a task, we’re not going to feel like doing it. Somehow adults believe that their motivational state has to match the task at hand. We say, "I’m not in the mood." Our motivational state rarely matches the task at hand, so we always have to use self-regulation skills to bring our focus to it. So at first it will be, "Okay, I recognize that I don’t feel like it, but I’m just gonna get started."
  • We know from psychological research by [Andrew] Elliot and others that progress on our goals feeds our well-being. So the most important thing you can do is bootstrap a little progress. Get a little progress, and that’s going to fuel your well-being and your motivation.
  • mplementation intentions take the form of "If, then." "If the phone rings, then I’m not going to answer it." "If my friends call me to say we’re going out, I’m going to say no." So you’ve already made this pre-commitment.
  • OHIO rule: only handle it once. And I’m like that with email. I look at that email and say, "I can reply to it now, or I can throw it out," but there’s not much of a middle ground. I’m not going to save it for a while.
  • We [think] that people will make less procrastinatory choices now because they’ll realize that "It’s me in the future we’re talking about here. I’m going to be under the gun."
  • Roughly 5 percent of the population has such a problem with chronic procrastination that it seriously affects their lives
  • Conventional wisdom has long suggested that procrastination is all about poor time management and willpower. But more recently, psychologists have been discovering that it may have more to do with how our brains and emotions work.
  • Procrastination, they've realized, appears to be a coping mechanism. When people procrastinate, they're avoiding emotionally unpleasant tasks and instead doing something that provides a temporary mood boost. The procrastination itself then causes shame and guilt — which in turn leads people to procrastinate even further, creating a vicious cycle.
  • But psychologists see procrastination as a misplaced coping mechanism, as an emotion-focused coping strategy. [People who procrastinate are] using avoidance to cope with emotions, and many of them are unconscious emotions.
  • Recently we’ve been doing research that relates to the work on "present self"/"future self" because what’s happening with procrastination is that "present self" is always trumping "future self."
  • He’s shown that in experimental settings if someone sees their own picture digitally aged, they’re more likely to allocate funds to retirement. When [the researchers] did the fMRI studies, they found our brain processes present self and future self differently. We think of future self more like a stranger.
  • The people who see the present and future self as more overlapping have more self-continuity and report less procrastination.
  • e [think] that people will make less procrastinatory choices now because they’ll realize that "It’s me in the future we’re talking about here. I’m going to be under the gun."
  • Our motivational state rarely matches the task at hand, so we always have to use self-regulation skills to bring our focus to it. So at first it will be, "Okay, I recognize that I don’t feel like it, but I’m just gonna get started."
  • Implementation intentions take the form of "If, then." "If the phone rings, then I’m not going to answer it." "If my friends call me to say we’re going out, I’m going to say no." So you’ve already made this pre-commitment.
  • Because it’s all about self-deception — you aren’t aware that it’s going to cost you, but you are.
  • OHIO rule: only handle it once. And I’m like that with email. I look at that email and say, "I can reply to it now, or I can throw it out," but there’s not much of a middle ground. I’m not going to save it for a while.
  • And it’s every level: some of it’s behavioral, some of it’s emotional, some of it’s cognitive
sissij

A Map of Corruption in France | Big Think - 0 views

  • Yet corruption is not a victimless crime. Cutting corners on good governance costs money, endangers lives and erodes the public trust that oils the machinery of state in modern democracies.
  • Conversely, the interior of France is largely corruption-free, some departments even entirely so. Of course, the incidence of corruption varies with the density of population, and perhaps declines disproportionately in the almost-empty interior because there are so few people to be corrupted by.
  • Mapping corruption at country level brings home the pervasiveness of the problem.
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  • This corruption map of France seems to be a local initiative. Similar maps of other countries would make for equally compelling reading. Except of course the corruption maps of Somalia, South Sudan and North Korea – they would be totally blank.
  •  
    Corruption in government leads to Pareto inefficiency. I remember in a book about game theory, this is a malicious cycle in hiring government employees. For example, there are four people competing for the same position in government. One is lazy and stupid, One is hardworking but stupid. One is lazy but clever. The last one is hardworking and clever. The first one is obviously the first one to be eliminated. The leader of the government won't hire the last person because he is a potential threats to the leadership of the higher-up. The third one will often mess things up. So the only choice left for them is people who are lazy but clever. These people won't make any contribution to the government, but they occupy the money and regulation. This game theory behind hiring in government indirectly suggest the corruption in government is inevitable.
sgardner35

Upon closer look, a global warming hiatus is ruled out, U.S. scientists say - LA Times - 0 views

  • fresh look at the way sea temperatures are measured has led government scientists to make a surprising claim: The puzzling apparent hiatus in global surface warming never really happened
  • Mainstream scientists have struggled to explain to the public how climate change can be getting worse if the warming of the planet's surface slowed at the turn of the century. Their various theories have chalked it up to dust and ash blasted into the sky by volcanic eruptions, a rare period of calm in the solar cycle, and heat absorption by the Pacific Ocean and other waters.
  • “I don't find this analysis at all convincing,” said Judith Curry, a climatologist at Georgia Tech who argues that natural variability in climate cycles dominates the impact of industrial emissions and other human actions. “While I'm sure this latest analysis from NOAA will be regarded as politically useful for the Obama administration, I don't regard it as a particularly useful contribution to our scientific understanding of what is going on.”
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  • In the study, the NOAA researchers argue that long-standing problems with the way temperatures are measured have masked years of sea surface warming. Once those problems are corrected for, “this hiatus or slowdown simply vanishes,” said lead study author Thomas Karl, director of NOAA's National Climatic Data Center in Asheville, N.C.
  • Although researchers have long known that sea surface temperatures measured by autonomous buoys run cooler than temperatures measured by ships, they have failed to account for this as they expanded their use of buoy readings over the last two decades, the study authors argued.
  • “The buckets, when you pull them up, tend to evaporate their water, and if they're canvas there's even more evaporation,” Karl said. “By the time people stick a thermistor in the bucket to measure temperature, it's already slightly cool.”
  • “If you start a short-time series on an anomalous value, you tend to get an anomalous trend,” Karl said.
  • A growing number of climate scientists have argued that this phenomenon, as well as other hiatus effects, are evidence of a poorly understood pattern of wind, ocean current and temperature variations that have far-reaching effects on global climate. They say the oceans have absorbed heat energy from the sun, causing Arctic ice to melt and sea levels to rise.
  • “One way to think about it is that global warming continued, but the oceans just juggled a bit of heat around and made the surface seem cooler for a while,” said Joshua Willis, another climate scientist at JPL.
  • “All of those factors are real,” Karl said. “If those factors had not occurred, the warming rate would have been even greater. … If anything we may still be underestimating the trend.” 
Adam Clark

Why You Can't Trust The Media - 0 views

  •  
    As networks and publications try and fill the 24-hour news cycle, it's hard to tell truth from fiction someone created to have something to talk about for the next half hour to half year. Unfortunately for us, the viewers and readers, that is the media telling untruths in its most harmless form. As you'll see below, there might be more sinister motives to the way the media tells a story. If true, this is pretty scary stuff.
Javier E

Economics: Economic history should be at the heart of economics instruction - 0 views

  • ONE of the stranger myths about the recent financial crisis is that no one saw it coming. In fact quite a lot of economists saw it coming, and for years had been writing with dread about the growing global imbalances and the necessary financial adjustments.
  • It didn't require a very sophisticated understanding of economics, just some knowledge of history. Every previous globalisation cycle except one (the one cut short in 1914) ended that way, and nothing in the current cycle seemed fundamentally different from what had happened before.
  • while many economists, bankers and policymakers were caught flatfooted by the crisis, most economists with real knowledge of economic and financial history—and by history I do not mean the last twenty years or thirty years—thought a crisis almost inevitable and broadly understood how it was going to occur.
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  • So how should the teaching of economics change? That's easy. While mathematical fluency is very useful, it should not be at the heart of economics instruction. That place should be reserved for economic history.
kushnerha

The Age of Protest - The New York Times - 0 views

  • If you go to The Guardian’s website these days you can find a section that is just labeled “Protest.” So now, with your morning coffee, you can get your news, weather, sports — and protests.
  • In my view, this age of protest is driven, in part, by the fact that the three largest forces on the planet — globalization, Moore’s law and Mother Nature — are all in acceleration, creating an engine of disruption that is stressing strong countries and middle classes and blowing up weak ones, while superempowering individuals and transforming the nature of work, leadership and government all at once.
  • When you get that much agitation in a world where everyone with a smartphone is now a reporter, news photographer and documentary filmmaker, it’s a wonder that every newspaper doesn’t have a “Protest” section.
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  • “People everywhere seem to be morally aroused,” said Seidman. “The philosopher David Hume argued that ‘the moral imagination diminishes with distance.’ It would follow that the opposite is also true: As distance decreases, the moral imagination increases. Now that we have no distance — it’s like we’re all in a crowded theater, making everything personal — we are experiencing the aspirations, hopes, frustrations, plights of others in direct and visceral ways.”
  • “A dentist from Minnesota shoots a cherished lion in Zimbabwe named Cecil, and days later everyone in the world knows about it, triggering a tsunami of moral outrage on Twitter and Facebook. As a result, some people try to shut down his dental practice by posting negative reviews on Yelp and spray paint ‘Lion Killer’ on his Florida vacation home. Almost 400,000 people then sign a petition in one day on Change.org demanding that Delta Air Lines change their policy of transporting trophy kills. Delta does so and other airlines follow. And then hunters who contribute to Zimbabwe’s tourism industry protest the protest, claiming that they were being discriminated against.”
  • That we are becoming more morally aroused “is generally a good thing,” argued Seidman. Institutionalized racism in police departments, or in college fraternities, is real and had been tolerated for way too long. That it’s being called out is a sign of a society’s health “and re-engagement.”
  • But when moral arousal manifests as moral outrage, he added, “it can either inspire or repress a serious conversation or the truth.”
  • “If moral outrage, as justified as it may be, is followed immediately by demands for firings or resignations,” argued Seidman, “it can result in a vicious cycle of moral outrage being met with equal outrage, as opposed to a virtuous cycle of dialogue and the hard work of forging real understanding and enduring agreements.”
  • Furthermore, “when moral outrage skips over moral conversation, then the outcome is likely going to be acquiescence, not inspired solutions,” Seidman added. It can also feed the current epidemic of inauthentic apologies, “since apologies extracted under pressure are like telling a child, `Just say you’re sorry,’ to move past the issue without ever making amends.”
  • it’s as if “we’re living in a never-ending storm,” he said. Alas, though, resolving moral disputes “requires perspective, fuller context and the ability to make meaningful distinctions.”
  • requires leaders with the courage and empathy “to inspire people to pause to reflect, so that instead of reacting by yelling in 140 characters they can channel all this moral outrage into deep and honest conversations.”
Javier E

Geology's Timekeepers Are Feuding - The Atlantic - 0 views

  • , in 2000, the Nobel Prize-winning chemist Paul Crutzen won permanent fame for stratigraphy. He proposed that humans had so throughly altered the fundamental processes of the planet—through agriculture, climate change, and nuclear testing, and other phenomena—that a new geological epoch had commenced: the Anthropocene, the age of humans.
  • Zalasiewicz should know. He is the chair of the Anthropocene working group, which the ICS established in 2009 to investigate whether the new epoch deserved a place in stratigraphic time.
  • In 2015, the group announced that the Anthropocene was a plausible new layer and that it should likely follow the Holocene. But the team has yet to propose a “golden spike” for the epoch: a boundary in the sedimentary rock record where the Anthropocene clearly begins.
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  • Officially, the Holocene is still running today. You have lived your entire life in the Holocene, and the Holocene has constituted the geological “present” for as long as there have been geologists.But if we now live in a new epoch, the Anthropocene, then the ICS will have to chop the Holocene somewhere. It will have to choose when the Holocene ended, and it will move some amount of time out of the purview of the Holocene working group and into that of the Anthropocene working group.
  • This is politically difficult. And right now, the Anthropocene working group seems intent on not carving too deep into the Holocene. In a paper published earlier this year in Earth-Science Reviews, the Anthropocene working group’s members strongly imply that they will propose starting the new epoch in the mid-20th century.
  • Some geologists argue that the Anthropocene started even earlier: perhaps 4,000 or 6,000 years ago, as farmers began to remake the land surface.“Most of the world’s forests that were going to be converted to cropland and agriculture were already cleared well before 1950,” says Bill Ruddiman, a geology professor at the University of Virginia and an advocate of this extremely early Anthropocene.
  • “Most of the world’s prairies and steppes that were going to be cleared for crops were already gone, by then. How can you argue the Anthropocene started in 1950 when all of the major things that affect Earth’s surface were already over?”Van der Pluijm agreed that the Anthropocene working group was picking 1950 for “not very good reasons.”“Agriculture was the revolution that allowed society to develop,” he said. “That was really when people started to force the land to work for them. That massive land movement—it’s like a landslide, except it’s a humanslide. And it is not, of course, as dramatic as today’s motion of land, but it starts the clock.”
  • This muddle had to stop. The Holocene comes up constantly in discussions of modern global warming. Geologists and climate scientists did not make their jobs any easier by slicing it in different ways and telling contradictory stories about it.
  • This process started almost 10 years ago. For this reason, Zalasiewicz, the chair of the Anthropocene working group, said he wasn’t blindsided by the new subdivisions at all. In fact, he voted to adopt them as a member of the Quaternary working group.“Whether the Anthropocene works with a unified Holocene or one that’s in three parts makes for very little difference,” he told me.In fact, it had made the Anthropocene group’s work easier. “It has been useful to compare the scale of the two climate events that mark the new boundaries [within the Holocene] with the kind of changes that we’re assessing in the Anthropocene. It has been quite useful to have the compare and contrast,” he said. “Our view is that some of the changes in the Anthropocene are rather bigger.”
  • Zalasiewicz said that he and his colleagues were going as fast as they could. When the working group group began its work in 2009, it was “really starting from scratch,” he told me.While other working groups have a large body of stratigraphic research to consider, the Anthropocene working group had nothing. “We had to spend a fair bit of time deciding whether the Anthropocene was geology at all,” he said. Then they had to decide where its signal could show up. Now, they’re looking for evidence that shows it.
  • This cycle of “glacials” and “interglacials” has played out about 50 times over the last several million years. When the Holocene began, it was only another interglacial—albeit the one we live in. Until recently, glaciers were still on schedule to descend in another 30,000 years or so.Yet geologists still call the Holocene an epoch, even though they do not bestow this term on any of the previous 49 interglacials. It get special treatment because we live in it.
  • Much of this science is now moot. Humanity’s vast emissions of greenhouse gas have now so warmed the climate that they have offset the next glaciation. They may even knock us out of the ongoing cycle of Ice Ages, sending the Earth hurtling back toward a “greenhouse” climate after the more amenable “icehouse” climate during which humans evolved.For this reason, van der Pluijm wants the Anthropocene to supplant the Holocene entirely. Humans made their first great change to the environment at the close of the last glaciation, when they seem to have hunted the world’s largest mammals—the wooly mammoth, the saber-toothed tiger—to extinction. Why not start the Anthropocene then?He would even rename the pre-1800 period “the Holocene Age” as a consolation prize:
  • Zalasiewicz said he would not start the Anthropocene too early in time, as it would be too work-intensive for the field to rename such a vast swath of time. “The early-Anthropocene idea would crosscut against the Holocene as it’s seen by Holocene workers,” he said. If other academics didn’t like this, they could create their own timescales and start the Anthropocene Epoch where they choose. “We have no jurisdiction over the word Anthropocene,” he said.
  • Ruddiman, the University of Virginia professor who first argued for a very early Anthropocene, now makes an even broader case. He’s not sure it makes sense to formally define the Anthropocene at all. In a paper published this week, he objects to designating the Anthropocene as starting in the 1950s—and then he objects to delineating the Anthropocene, or indeed any new geological epoch, by name. “Keep the use of the term informal,” he told me. “Don’t make it rigid. Keep it informal so people can say the early-agricultural Anthropocene, or the industrial-era Anthropocene.”
  • “This is the age of geochemical dating,” he said. Geologists have stopped looking to the ICS to place each rock sample into the rock sequence. Instead, field geologists use laboratory techniques to get a precise year or century of origin for each rock sample. “The community just doesn’t care about these definitions,” he said.
anonymous

Opinion | How to Fix the Debate Over Guns - The New York Times - 0 views

  • We can find real solutions to gun violence if we recognize the trauma it causes.
  • In the span of a week, two acts of public violence have stolen the lives of 18 people and provided a stark reminder of the mass gun violence that characterized the pre-Covid United States
  • Gun violence did not go away during 2020. Gun homicides jumped 25 percent from the year before, apparently fueled in part by a rise in intimate partner violence
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  • In the U.S., people often reach for more guns as a response to mass shootings and in anticipation of needing a method of home protection, but also — as we saw in 2020 and into 2021 — in response to presidential elections, political unrest and mass-scale infectious disease.
  • Gun violence entails immediate physical trauma, but it also elicits forms of trauma that can ricochet far beyond its initial target
  • If we understand trauma as social, psychological and physical responses to experiences that cannot be assimilated into an individual’s existing understandings of themselves and the world around them, then gun trauma goes far beyond
  • Having someone taken through gun violence, surviving gun violence oneself, even hearing gunshots tears at our basic sense of safety, of security and of self
  • Research has found that surviving or being exposed to gun violence survival is associated with an increased risk of symptoms linked with PTSD (including anxiety and depression) in both urban and rural contexts, short-term decreases in reading ability, vocabulary, and impulse control, unemployment and substance use and even shifts in friendship formation
  • While gun trauma most certainly shapes the aftermath of shootings, it also shapes our day-to-day decisions and sensibilities far beyond specific acts of gun violence
  • Policies that purport to end the trauma of gun violence by increasing the punitive surveillance of individuals with mental illness, increasing police presence and surveillance of students at schools, or bringing more people into contact with the criminal justice system may ultimately create more, if different, trauma.
  • This trauma-violence cycle cannot break itself — but certainly has the power to break us.
  • Gun trauma is implicated in how guns harm us, why we turn to guns, and — to the extent that we depend on punitive criminal justice approaches to address it — how we attempt to solve the problem of gun violence.
  • We must dismantle this trauma-violence cycle, and the first step is centering gun trauma within the gun debate and addressing gun violence
  • what this might look like: the Community Justice Action Fund and Revolve Impact’s By Design campaign, which aims to “change the conversation” on gun violence by elevating leaders of color to “interrupt systems of violence and ultimately build power for communities most impacted by gun violence”
  • Approaching guns from the perspective of trauma will require some imagination — and some courage
caelengrubb

6 Ways Social Media Affects Our Mental Health - 0 views

  • But possibly as concerning is the thing that we often do while we're sitting: Mindlessly scrolling through our social media feeds when we have a few spare minutes (or for some, hours)
  • It’s addictive
  • Experts have not been in total agreement on whether internet addiction is a real thing, let alone social media addiction, but there’s some good evidence that both may exist.
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  • And studies have confirmed that people tend to undergo a kind of withdrawal: A study a few years ago from Swansea University found that people experienced the psychological symptoms of withdrawal when they stopped using (this went for all internet use, not just social media).
  • It triggers more sadness, less well-being
  • The more we use social media, the less happy we seem to be. One study a few years ago found that Facebook use was linked to both less moment-to-moment happiness and less life satisfaction—the more people used Facebook in a day, the more these two variables dropped off
  • In fact, another study found that social media use is linked to greater feelings of social isolation.
  • Comparing our lives with others is mentally unhealthy
  • One study looked at how we make comparisons to others posts, in “upward” or “downward” directions—that is, feeling that we’re either better or worse off than our friends.
  • It can lead to jealousy—and a vicious cycle
  • Studies have certainly shown that social media use triggers feelings of jealousy. The authors of one study, looking at jealousy and other negative feelings while using Facebook, wrote that “This magnitude of envy incidents taking place on FB alone is astounding, providing evidence that FB offers a breeding ground for invidious feelings."
  • We get caught in the delusion of thinking it will help
  • Part of the unhealthy cycle is that we keep coming back to social media, even though it doesn’t make us feel very good.
  • This is probably because of what’s known as a forecasting error: Like a drug, we think getting a fix will help, but it actually makes us feel worse, which comes down to an error in our ability to predict our own response.
  • More friends on social doesn’t mean you’re more social
  • A couple of years ago, a study found that more friends on social media doesn’t necessarily mean you have a better social life—there seems to be a cap on the number of friends a person’s brain can handle, and it takes actual social interaction (not virtual) to keep up these friendships
  • All of this is not to say that there’s no benefit to social media—obviously it keeps us connected across great distances, and helps us find people we’d lost touch with years ago
Javier E

'The Fourth Turning' Enters Pop Culture - The New York Times - 0 views

  • According to “fourth turning” proponents, American history goes through recurring cycles. Each one, which lasts about 80 to 100 years, consists of four generation-long seasons, or “turnings.” The winter season is a time of upheaval and reconstruction — a fourth turning.
  • The theory first appeared in “The Fourth Turning,” a work of pop political science that has had a cult following more or less since it was published in 1997. In the last few years of political turmoil, the book and its ideas have bubbled into the mainstream.
  • According to “The Fourth Turning,” previous crisis periods include the American Revolution, the Civil War and World War II. America entered its latest fourth turning in the mid-2000s. It will culminate in a crisis sometime in the 2020s — i.e., now.
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  • One of the book’s authors, Neil Howe, 71, has become a frequent podcast guest. A follow-up, “The Fourth Turning Is Here,” comes out this month.
  • The play’s author, Will Arbery, 33, said he heard about “The Fourth Turning” while researching Stephen K. Bannon, the right-wing firebrand and former adviser to President Donald J. Trump, who is a longtime fan of the book and directed a 2010 documentary based on its ideas.
  • He described it as “this almost fun theory about history,” but added: “And yet there’s something deeply menacing about it.”
  • Mr. Arbery, who said he does not subscribe to the theory, sees parallels between the fourth turning and other nonscientific beliefs. “I modeled the way that Teresa talks about the fourth turning on the way that young liberals talk about astrology,” he said.
  • The book’s outlook on the near future has made it appealing to macro traders and crypto enthusiasts, and it is frequently cited on the podcasts “Macro Voices,” “Wealthion” and “On the Margin.”
  • In the new book, he describes what a coming civil war or geopolitical conflict might look like — though he shies away from casting himself as a modern-day Nostradamus.
  • “The Fourth Turning” captured a mood of decline in recent American life. “I remember feeling safe in the ’90s, and then as soon as 9/11 hit, the world went topsy-turvy,” he said. “Every time my cohort got to the point where we were optimistic, another crisis happened. When I read the book, I was like, ‘That makes sense.’”
  • “The Fourth Turning” was conceived during a period of relative calm. In the late 1980s, Mr. Howe, a Washington, D.C., policy analyst, teamed with William Strauss, a founder of the political satire troupe the Capitol Steps.
  • Their first book, “Generations,” told a story of American history through generational profiles going back to the 1600s. The book was said to have influenced Bill Clinton to choose a fellow baby boomer, Al Gore, as his running mate
  • when the 2008 financial crisis hit at almost exactly the point when the start of the fourth turning was predicted, it seemed to many that the authors might have been onto something. Recent events — the pandemic, the storming of the Capitol — have seemingly provided more evidence for the book’s fans.
  • Historically, a fourth turning crisis has always translated into a civil war, a war of great nations, or both, according to the book. Either is possible over the next decade, Mr. Howe said. But he is a doomsayer with an optimistic streak: Each fourth turning, in his telling, kicks off a renaissance in civic life.
  • “I’ve read ‘The Fourth Turning,’ and indeed found it useful from a macroeconomic investing perspective,” Lyn Alden, 35, an investment analyst, wrote in an email. “History doesn’t repeat, but it kind of gives us a loose framework to work with.”
  • “This big tidal shift is arriving,” Mr. Howe said. “But if you’re asking me which wave is going to knock down the lighthouse, I can’t do that. I can just tell you that this is the time period. It gives you a good idea of what to watch for.”
peterconnelly

Craig Nason : I survived the Columbine school shooting - then watched Uvalde ... - 0 views

  • In April 1999, I survived the Columbine shooting. At just 17 years old, I was forced to process the murder of my friends, the trauma of my community, and the unique attention the world paid to my experience. At the time, Columbine was considered a once-in-a-generation type of tragedy — one that few other people in our country would ever have to contend with. 
  • According to the organization Everytown for Gun Safety, the U.S. has experienced 274 mass shootings since 2009 alone. Thousands of survivors are now part of a club that nobody wants to join.
  • I think about how we vowed to “never forget” Columbine. How we would make sure the next generation would be safer. The opposite has happened.
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  • You likely have memories associated with some of these shootings. What you were doing when you heard. Who you were with. How it affected you. When the headlines break, I often hear from friends, family, and colleagues: “I’m so sorry you have to relive this again.” The truth is, we are all reliving it again on some level. The steady cadence of shock, grief and pain is our collective story.
  • So now that the “thoughts and prayers” have been shared, what can we do together? 
  • Politicians love to tell us not to “politicize these tragedies” following mass shootings.
  • Would you care if an earlier tragedy was politicized if it meant getting your son or daughter back? Of course not. Grief doesn’t have a political affiliation. 
  • Then, change the culture. It’s impossible to ignore the role white supremacy, misogyny and extremism plays in so many mass gun violence events. In many mass shootings, the shooter has exhibited dangerous warning signs before the shooting.
  • Because it’s about the guns. The United States has roughly 5 percent of the world’s population and over 30 percent of the world’s mass shootings.
  • And while politicians love to act like this is an impossibly polarizing issue, perhaps we’re not as divided as we think. The majority of Americans actually believe Congress should pass more extensive gun legislation. According to a 2015 Public Policy Polling survey, 83 percent of gun owners support expanded background checks.
  • A new generation has grown up since Columbine; 310,000 more students in the U.S. have experienced gun violence since that day in 1999 when I escaped with my life.
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