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marleen_ueberall

9 Surprising Health Benefits Of Learning A Foreign Language - 0 views

www.iwillteachyoualanguage.com/...of-learning-a-foreign-language

shared by marleen_ueberall on 09 Nov 19 - No Cached
  • You already know that learning a foreign language can put you ahead in your career.But there’s a growing body of evidence that the health benefits of learning a foreign language may be significant as well.
  • Being able to speak another language can help you make better decisions.
  • A heightened appreciation of the complexities of a situation can lead to more rational decision-making in many areas of life. Monolingual people, on the other hand, tend to base their decisions more on emotions.
  • ...17 more annotations...
  • Learning a foreign language helps improve memory
  • (Working memory deals with the storage and processing of information over a short period of time.)
  • Speaking a second language helps you focus, and deal with distractions appropriately
  • A bilingual person is accustomed to switching between different languages, deciding which is the appropriate language to use in a given situation
  • This gives the brain plenty of practice in focusing and filtering information.
  • Related to your attention span is your ability to multi-task.
  • Speaking two languages, and switching between them, makes you better at multi-tasking in other tasks, too.
    • marleen_ueberall
      marleen_ueberall on 09 Nov 19
       
      We talked about multi-tasking and that there is a higher chance that multi-tasking is not possible.
  • The benefits of multiple languages can start as early as before a baby is able to speak
  • What this perceptual sensitivity could mean, is that babies raised with two languages will find it easier to learn other languages later in life, as a result of the ability to easily distinguish between different sounds.
  • Bilingual people have also been shown to have better cognitive abilities than monolinguals.
  • Interestingly, this is regardless of what age the person learns the foreign language, so even a person who learns a foreign language as an adult will benefit from these improved skills.
  • By learning another language, your mother tongue can improve as a result. As you learn a second language, your knowledge of grammar improves.
  • In fact, as crazy as it may sound, learning a foreign language can actually increase the size of your brain.
  • In this study, two groups of subjects underwent brain scans. One group did an intensive language course for three months while the other, the control group, did intensive courses in a subject that was not a language. What the scientists found was that specific parts of the language learners’ brains became bigger than those of the non-language learners.
  • Given all the benefits outlined in this article, it’s hardly surprising that learning a foreign language keeps your brain healthy for longer
  • Speaking more than one language provides constant exercise for your brain, and keeping your brain active is one way in which to delay the onset of dementia.
  • Whatever your age, the health benefits of learning a foreign language make it a surefire way to upgrade your life, and future-proof your brain for old age.
Javier E

Opinion | Will Translation Apps Make Learning Foreign Languages Obsolete? - The New Yor... - 0 views

www.nytimes.com/...on-apps-foreign-languages.html

translation app learning language technology obsolescence AI

shared by Javier E on 26 Jul 23 - No Cached
  • In Europe, nine out of 10 students study a foreign language. In the United States, only one in five do. Between 1997 and 2008, the number of American middle schools offering foreign languages dropped from 75 percent to 58 percent. Between 2009 and 2013, one American college closed its foreign language program; between 2013 and 2017, 651 others did the same.
  • At first glance, these statistics look like a tragedy. But I am starting to harbor the odd opinion that maybe they are not. What is changing my mind is technology.
  • what about spoken language? I was in Belgium not long ago, and I watched various tourists from a variety of nations use instant speech translation apps to render their own languages into English and French. The newer ones can even reproduce the tone of the speaker’s voice; a leading model, iTranslate, publicizes that its Translator app has had 200 million downloads so far.
  • ...12 more annotations...
  • I don’t think these tools will ever render learning foreign languages completely obsolete. Real conversation in the flowing nuances of casual speech cannot be rendered by a program, at least not in a way that would convey full humanity.
  • even if it may fail at genuine, nuanced conversation — for now, at least — technology is eliminating most of the need to learn foreign languages for more utilitarian purposes.
  • The old-school language textbook scenarios, of people reserving hotel rooms or ordering meals in the language of the country they are visiting — “Greetings. Please bring me a glass of lemonade and a sandwich!” — will now be obsolete
  • to actively enjoy piecing together how other languages work is an individual quirk, not a human universal
  • Obsessive language learners have come to call themselves the polyglot community over the past couple of decades, and I am one of them, to an extent. As such, I know well how hard it can be to recognize that most human beings are numb to this peculiar desire.
  • Most human beings are interested much less in how they are saying things, and which language they are saying them in, than in what they are saying.
  • Learning to express this what — beyond the very basics — in another language is hard. It can be especially hard for us Anglophones, as speaking English works at least decently in so many places
  • To polyglots, foreign languages are Mount Everests daring us to climb them — a metaphor used by Hofstadter in his article. But to most people, they are just a barrier to get to the other side of.
  • After all, despite the sincere and admirable efforts of foreign language teachers nationwide, fewer than one in 100 American students become proficient in a language they learned in school.
  • Because I love trying to learn languages and am endlessly fascinated by their varieties and complexities, I am working hard to wrap my head around this new reality. With an iPhone handy and an appropriate app downloaded, foreign languages will no longer present most people with the barrier or challenge they once did
  • Learning to genuinely speak a new language will hardly be unknown. It will continue to beckon, for instance, for those actually relocating to a new country. And it will persist with people who want to engage with literature or media in the original language, as well as those of us who find pleasure in mastering these new codes just because they are “there.”
  • In other words, it will likely become an artisanal pursuit, of interest to a much smaller but more committed set of enthusiasts. And weird as that is, it is in its way a kind of progress.
lucieperloff

Under Biden, Diplomacy Is an Attractive Career Again - The New York Times - 1 views

www.nytimes.com/...-service-state-department.html

government politics bias prejudice diversity psychology knowledge

shared by lucieperloff on 28 Mar 21 - No Cached
  • The steady erosion of traditional American diplomatic principles under the Trump administration had taken a toll, he added.
  • Their colleagues in China were mysteriously falling sick.
  • But when President Biden was elected, Mr. Luce said he was encouraged by the new president’s embrace of diplomacy, along with his nominations for senior foreign policy posts. Mr. Luce took the Foreign Service exam in February.
  • ...14 more annotations...
  • And despite the rising interest, applicants have signaled the agency must tackle racism and improve diversity in the United States’ diplomatic ranks.
  • Applications to the school’s graduate programs, including its masters of science degree in foreign service, jumped 40 percent this cycle,
  • Foreign Service officers — who undergo a rigorous selection process that includes written exams, oral assessments, security checks and medical clearances — pledge to be nonpartisan as they become the machinery of foreign policymaking that political appointees rely on for expertise and continuity between administrations.
  • During Mr. Trump’s tenure, his administration installed an “America First” policy, prioritizing domestic interests over foreign policy concerns and minimizing the importance of day-to-day diplomatic work.
  • “That undercuts not only morale but also a policy process that depends on apolitical experts airing contrary views, however inconvenient they may be to the politically appointed leadership,
  • “This is a critical time in terms of America’s role in the world. We need a strong, diverse and talented pool of people from which to select our newest diplomats and aid officers.”
  • It “has been a difficult few years,” he said. “You are the face of America, and it matters.
  • In the time between Mr. Biden’s election and his inauguration, the group grew by over 2,000 members,
  • How could he promote American values abroad when they were being upended at home, he wondered.
  • “President Trump was very unusual,” Mr. Whittier said. “That’s what completely put me off of joining the Foreign Service.”
  • The Biden administration said that tackling the lack of diversity in the diplomatic corps would be a priority.
  • When she brought up issues to State Department officials, they advised her against speaking out and transferred her to Mexico City, she said.
  • she felt the “new administration brings a lot of hope to people who were marginalized in the past.”
  • “When you see more faces that look like you,” she said, “I think it definitely will bring more people to work in public service.”
sissij

Trump Administration Orders Tougher Screening of Visa Applicants - The New York Times - 0 views

www.nytimes.com/...eme-vetting-rex-tillerson.html

bias social media new york times

shared by sissij on 25 Mar 17 - No Cached
  • sissij on 25 Mar 17
     
    Since Trump took presidency, the policy on immigration became harsher and stricter. Many people are facing a choice, sty or leave. There are a lot of foreign students who want to stay in the United States and find jobs after graduation. However, it is getting harder for foreign students to get a chance as the time is very limited for them to find a job and companies have to consider whether they want to hire foreign employees and go through those complicated processes. Although Trump uses security as a reason, I think it is overly strict. --Sissi (3/24/2017)
sissij

How to become a polyglot - Fluent in 3 months - Language Hacking and Travel Tips - 0 views

www.fluentin3months.com/how-to-become-a-polyglot

knowledge language

shared by sissij on 23 Nov 16 - No Cached
  • In my attempt to expand my horizons and try my best to get to know a country’s culture, learning its language it’s just a natural step to take, which I’ve repeated several times.
  • The priority is to learn how to think in a foreign language.
  • You should be passionate about each language.
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  • There is obviously no point in working so hard to learn a language if you will just forget it as you learn the next one. As much practise as possible is needed!
  • sissij on 23 Nov 16
     
    I found this article very interesting because it provides some thoughts that polyglots have on language. Language is a very crucial step to know a country's culture so he learn many languages as he traveled around the world. One point he mentioned in this article is that the priority is to learn how to think in a foreign language. As a English speaker whose mother tone is Chinese, I know the feeling of thinking in a foreign language and how important it is in the efficiency of my learning. As you think in that language, you will speak more naturally and have less awkward phrasing. Language is all about communication, so the more you use it, the more easily you will get a feel of it and handle it. Languages are like shoes, the more you have, the farther you can go. The longer you wear them, the more comfortable you will be. --Sissi (11/23/2016)
anonymous

Thinking in a Foreign Language Makes Decisions More Rational | Wired Science | Wired.com - 2 views

www.wired.com/...language-and-bias

logic ToK language

shared by anonymous on 29 Apr 12 - Cached
  • To judge a risk more clearly, it may help to consider it in a foreign language. A series of experiments on more than 300 people from the U.S. and Korea found that thinking in a second language reduced deep-seated, misleading biases that unduly influence how risks and benefits are perceived. “Would you make the same decisions in a foreign language as you would in your native tongue?” asked psychologists led by Boaz Keysar of the University of Chicago in an April 18 Psychological Science study. “It may be intuitive that people would make the same choices regardless of the language they are using, or that the difficulty of using a foreign language would make decisions less systematic. We discovered, however, that the opposite is true: Using a foreign language reduces decision-making biases,” wrote Keysar’s team.
qkirkpatrick

Foreign language learning 'declining rapidly' in Wales - BBC News - 0 views

www.bbc.com/...uk-wales-32932367

language WOK knowledge

shared by qkirkpatrick on 03 Jun 15 - No Cached
  • Modern foreign language learning in secondary schools in Wales is "declining rapidly" according to a major study
  • The education minister has now announced "a radical and new approach" including schools which will be centres of excellence.
  • In 2005, 12,826 children studied a language at GCSE, but by 2014 the number had fallen by a third to 8,601.
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  • Although there has been a decline in the study of foreign languages in other parts of the UK, England and Scotland have both introduced policies to increase the provision.
  • "We're having to work much harder to make it more fun, desirable - they don't see languages as being as important as the core subjects and I don't think that schools do generally either with literacy, numeracy and science seen as more important over subjects like language
  • qkirkpatrick on 03 Jun 15
     
    How can decline in learning foreign languages affect how we obtain knowledge?
sissij

Study Finds Foreign Experiences Can Cause People To Behave Immorally | Big Think - 1 views

bigthink.com/...-to-increased-immoral-behavior

research psychology bias

shared by sissij on 17 Mar 17 - No Cached
  • Travel experience is valued in globalized society. “Loves to travel” is tacked onto countless dating profiles.
  • Conventional wisdom holds that travel makes us well-rounded people. But what actually are the psychological effects of travel? 
  • New research suggests there's a dark side lurking underneath the well-established benefits of foreign experiences.
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  • Past studies show that travel can increase cognitive flexibility, defined as the ability to shift thoughts and adapt behavior in response to changing situational demands.
  • New research, however, suggests the psychological benefits of travel come at a cost.
  • showed that people with more travel experiences were more likely to cheat on tests presented by researchers, behavior they defined as "morally unacceptable to the larger community."
  • The idea is that because travel requires people to break mental rules, it might also encourage them to break moral rules.
  • Broad foreign experiences expose people to many different – and possibly conflicting – moral codes, leading them to view morality as relative. 
  • One important distinction the study authors emphasized was that only breadth of foreign experience, not depth of foreign experience, increased immoral behavior.
  • Notably, social class and age didn't appear to influence results in this study and others.
  • sissij on 17 Mar 17
     
    We are often told that traveling can broaden our world view and benefit our mindset. There is also an old saying stating that travel a thousand miles is more beneficial than read a thousand books. The research in this article shows us the other side of the coin. before reading this article, I have never related immorality with short-term travel to multiple countries. I think this shows that how complicated human social studies are. Even two subjects that seems far away can affect each other. There is indeed a leap of imagination in human social studies. Transportation is very convenient now so people like to travel to different countries. However, many of those travels are just sight-seeing. In order to really benefit from traveling, we should stay longer and experience the local life from the perspective of a resident, not a tourist. --Sissi (3/17/2017)
Javier E

The National Book Awards Haul Translators Out of Obscurity - The Atlantic - 0 views

www.theatlantic.com/...575482

language literature translation reading

shared by Javier E on 12 Nov 18 - No Cached
  • In 2018, American literature no longer means literature written by Americans, for Americans, about America. It means literature that, wherever it comes from, whatever nation it describes, American readers recognize as relevant to them, as familiar. Foreign is no longer foreign
  • the question of how “foreign” a translation should “feel” provokes fierce disagreement. When you open a translated novel from overseas, do you want to sense its author’s French, German, Swedish, Spanish or Italian sensibility, even if that breaks the spell of your reading experience? Or do you want to feel as if the book had magically converted itself into flawless, easeful English, attuned to your own idiom? (This is called the “foreignization vs. domestication” debate.)
  • And should a translation hew closely to the language and structure of the original, or should it recraft the language to appeal to the target audience? (This is the “faithfulness” question.) Hardly anyone agrees—not editors, not scholars, not translators, and not readers.
Javier E

Opinion | Is Computer Code a Foreign Language? - The New York Times - 1 views

www.nytimes.com/...code-foreign-language.html

language computer knowledge psychology humanity social

shared by Javier E on 18 Mar 19 - No Cached
  • the proposal that foreign language learning can be replaced by computer coding knowledge is misguided:
  • It stems from a widely held but mistaken belief that science and technology education should take precedence over subjects like English, history and foreign languages.
  • more urgent is my alarm at the growing tendency to accept and even foster the decline of the sort of interpersonal human contact that learning languages both requires and cultivates.
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  • Language is an essential — perhaps the essential — marker of our species. We learn in and through natural languages; we develop our most fundamental cognitive skills by speaking and hearing languages; and we ultimately assume our identities as human beings and members of communities by exercising those languages
  • Our profound and impressive ability to create complex tools with which to manipulate our environments is secondary to our ability to conceptualize and communicate about those environments in natural languages.
  • Natural languages aren’t just more complex versions of the algorithms with which we teach machines to do tasks; they are also the living embodiments of our essence as social animals.
  • We express our love and our losses, explore beauty, justice and the meaning of our existence, and even come to know ourselves all though natural languages.
  • we are fundamentally limited in how much we can know about another’s thoughts and feelings, and that this limitation and the desire to transcend it is essential to our humanity
  • or us humans, communication is about much more than getting information or following instructions; it’s about learning who we are by interacting with others.
alliefulginiti1

Egypt Expels French Journalist in a Rare Move Against Foreign Media - The New York Times - 0 views

www.nytimes.com/...ove-against-foreign-media.html

egypt french journalist media

shared by alliefulginiti1 on 27 May 16 - No Cached
  • The journalist, Rémy Pigaglio, had worked in Egypt for almost two years and had residency permits and media accreditation that allowed him to do so legally
  • reluctant to take action against foreign journalists,
  • “stressed the importance of increasing Egyptian-French efforts to reveal the circumstances”
  • ...2 more annotations...
  • Egypt signed a deal to buy $1 billion of French weapons, as well as agreeing to commercial agreements.
  • “All French correspondents in Egypt find unacceptable the growing repression
Javier E

Dogs, Cats and Leadership - The New York Times - 1 views

www.nytimes.com/...dogs-cats-and-leadership.html

leadership foreign policy obama temperament cats dog

shared by Javier E on 11 Mar 16 - No Cached
  • the performance of presidents, especially on foreign policy, is shaped by how leaders attach to problems. Some leaders are like dogs: They want to bound right in and make things happen. Some are more like cats: They want to detach and maybe look for a pressure point here or there.
  • we should be asking them a different set of questions:
  • How much do you think a president can change the flow of world events? President Obama, for example, has a limited or, if you want to put it that way, realistic view of the extent of American influence. He subscribes to a series of propositions that frequently push him toward nonintervention: The world “is a tough, complicated, messy, mean place and full of hardship and tragedy,” he told Goldberg. You can’t fix everything. Sometimes you can only shine a spotlight.
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  • Furthermore, Obama argues, because of our history, American military efforts are looked at with suspicion. Allies are unreliable. Ukraine is always going to be in Russia’s sphere of influence, so its efforts there will always trump ours. The Middle East is a morass and no longer that important to U.S. interests.
  • Do you think out loud in tandem with a community, or do you process internally? Throughout the Goldberg article, Obama is seen thinking deeply and subtly, but apart from the group around him. In catlike fashion, he is a man who knows his own mind and trusts his own judgment. His decision not to bomb Syria after it crossed the chemical weapons red line was made almost entirely alone.
  • More generally, Obama expresses disdain with the foreign policy community. He is critical of most of his fellow world leaders — impatient with most European ones, fed up with most Middle Eastern ones.
  • When seeking a description of a situation, does your mind leap for the clarifying single truth or do you step back to see the complex web of factors? Ronald Reagan typified the single clarifying truth habit of mind, both when he was describing an enemy (Evil Empire) and when he was calling for change (tear down this wal
  • , Obama leans to the other side of the spectrum. He is continually stepping back, starting with analyses of human nature, how people behave when social order breaks down, the roots and nature of tribalism.
  • Do you see international affairs as a passionate struggle or a conversation and negotiation? Continue reading the main story 343 Comments Obama shows a continual distrust of passion. He doesn’t see much value in macho bluffing or chest-thumping, or in lofty Churchillian rhetoric, or in bombings done in the name of “credibility.”
  • He may be critical, but he is not a hater. He doesn’t even let anger interfere with his appraisal of Vladimir Putin
  • it’s striking how many Americans have responded by going for Donald Trump and Bernie Sanders, who are bad versions of the bounding in/we-can-change-everything doggy type.
haubertbr

Russia suspected over hacking attack on Italian foreign ministry - 0 views

www.theguardian.com/...ck-on-italian-foreign-ministry

hacking Russia

shared by haubertbr on 10 Feb 17 - No Cached
  • haubertbr on 10 Feb 17
     
    Russia is suspected by Italian officials of being behind a sustained hacking attack against the Italian foreign ministry last year that compromised email communications and lasted for many months before it was detected, according to people familiar with the matter.
Javier E

The Greatness of Ron Paul - Robert Wright - Politics - The Atlantic - 0 views

www.theatlantic.com/...250827

moral imagination

shared by Javier E on 04 Jan 12 - No Cached
  • Paul is making one contribution to the foreign policy debate that could have enduring value. It doesn't lie in the substance of his foreign policy views (which I'm largely but not wholly in sympathy with) but in the way he explains them. Paul routinely performs a simple thought experiment: He tries to imagine how the world looks to people other than Americans.
  • A favorite Paul pedagogical device is to analogize foreign situations to American ones
  • I've long thought that the biggest single problem in the world is the failure of "moral imagination"--the inability or unwillingness of people to see things from the perspective of people in circumstances different from their own. Especially incendiary is the failure to extend moral imagination across national, religious, or ethnic borders.
Duncan H

Egypt's Step Backward - NYTimes.com - 0 views

www.nytimes.com/...riedman-fayzas-last-dance.html

egypt

shared by Duncan H on 22 Feb 12 - No Cached
  • On Sunday, it will put on trial 43 people, including at least 16 U.S. citizens, for allegedly bringing unregistered funds into Egypt to promote democracy without a license. Egypt has every right to control international organizations operating within its borders. But the truth is that when these democracy groups filed their registration papers years ago under the autocracy of Hosni Mubarak, they were informed that the papers were in order and that approval was pending. The fact that now — after Mubarak has been deposed by a revolution — these groups are being threatened with jail terms for promoting democracy without a license is a very disturbing sign. It tells you how incomplete the “revolution” in Egypt has been and how vigorously the counter-revolutionary forces are fighting back.
  • Egypt is running out of foreign reserves, its currency is falling, inflation is rising and unemployment is rampant. Yet the priority of a few retrograde Mubarak holdovers is to put on trial staffers from the National Democratic Institute and the International Republican Institute, which are allied with the two main U.S. political parties, as well as from Freedom House and some European groups. Their crime was trying to teach Egypt’s young democrats how to monitor elections and start parties to engage in the very democratic processes that the Egyptian Army set up after Mubarak’s fall. Thousands of Egyptians had participated in their seminars in recent years.
  • It is the tendency to look for dignity in all the wrong places — to look for dignity not by building up the capacity of Egypt’s talented young people so they can thrive in the 21st century — with better schools, better institutions, export industries and more accountable government. No, it is the tendency to go for dignity on the cheap “by standing up to the foreigners.”
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  • After 30 years of Mubarak rule and some $50 billion in U.S. aid, 33 percent of men and 56 percent of women in Egypt still can’t read or write.
  • What is her priority? Is it to end illiteracy? Is it to articulate a new vision about how Egypt can engage with the world and thrive in the 21st century? Is it to create a positive climate for foreign investors to create jobs desperately needed by young Egyptians? No, it’s to fall back on that golden oldie — that all of Egypt’s problems are the fault of outsiders who want to destabilize Egypt. So let’s jail some Western democracy consultants. That will restore Egypt’s dignity.
  • Not surprisingly, some members of the U.S. Congress are talking about cutting off the $1.3 billion in aid the U.S. gives Egypt’s army if these Americans are actually thrown in prison.
  • Duncan H on 22 Feb 12
     
    Cutting off aid would seem to make an already unstable situation more dangerous.
Javier E

WHICH IS THE BEST LANGUAGE TO LEARN? | More Intelligent Life - 2 views

moreintelligentlife.com/...which-best-language-learn

language education Chinese France US

shared by Javier E on 05 Mar 12 - No Cached
  • For language lovers, the facts are grim: Anglophones simply aren’t learning them any more. In Britain, despite four decades in the European Union, the number of A-levels taken in French and German has fallen by half in the past 20 years, while what was a growing trend of Spanish-learning has stalled. In America, the numbers are equally sorry.
  • compelling reasons remain for learning other languages.
  • First of all, learning any foreign language helps you understand all language better—many Anglophones first encounter the words “past participle” not in an English class, but in French. Second, there is the cultural broadening. Literature is always best read in the original. Poetry and lyrics suffer particularly badly in translation. And learning another tongue helps the student grasp another way of thinking.
  • ...11 more annotations...
  • is Chinese the language of the future?
  • So which one should you, or your children, learn? If you take a glance at advertisements in New York or A-level options in Britain, an answer seems to leap out: Mandarin.
  • The practical reasons are just as compelling. In business, if the team on the other side of the table knows your language but you don’t know theirs, they almost certainly know more about you and your company than you do about them and theirs—a bad position to negotiate from.
  • This factor is the Chinese writing system (which Japan borrowed and adapted centuries ago). The learner needs to know at least 3,000-4,000 characters to make sense of written Chinese, and thousands more to have a real feel for it. Chinese, with all its tones, is hard enough to speak. But  the mammoth feat of memory required to be literate in Mandarin is harder still. It deters most foreigners from ever mastering the system—and increasingly trips up Chinese natives.
  • If you were to learn ten languages ranked by general usefulness, Japanese would probably not make the list. And the key reason for Japanese’s limited spread will also put the brakes on Chinese.
  • A recent survey reported in the People’s Daily found 84% of respondents agreeing that skill in Chinese is declining.
  • Fewer and fewer native speakers learn to produce characters in traditional calligraphy. Instead, they write their language the same way we do—with a computer. And not only that, but they use the Roman alphabet to produce Chinese characters: type in wo and Chinese language-support software will offer a menu of characters pronounced wo; the user selects the one desired. (Or if the user types in wo shi zhongguo ren, “I am Chinese”, the software detects the meaning and picks the right characters.) With less and less need to recall the characters cold, the Chinese are forgetting them
  • As long as China keeps the character-based system—which will probably be a long time, thanks to cultural attachment and practical concerns alike—Chinese is very unlikely to become a true world language, an auxiliary language like English, the language a Brazilian chemist will publish papers in, hoping that they will be read in Finland and Canada. By all means, if China is your main interest, for business or pleasure, learn Chinese. It is fascinating, and learnable—though Moser’s online essay, “Why Chinese is so damn hard,” might discourage the faint of heart and the short of time.
  • But if I was asked what foreign language is the most useful, and given no more parameters (where? for what purpose?), my answer would be French. Whatever you think of France, the language is much less limited than many people realise.
  • French ranks only 16th on the list of languages ranked by native speakers. But ranked above it are languages like Telegu and Javanese that no one would call world languages. Hindi does not even unite India. Also in the top 15 are Arabic, Spanish and Portuguese, major languages to be sure, but regionally concentrated. If your interest is the Middle East or Islam, by all means learn Arabic. If your interest is Latin America, Spanish or Portuguese is the way to go. Or both; learning one makes the second quite easy.
  • if you want another truly global language, there are surprisingly few candidates, and for me French is unquestionably top of the list. It can enhance your enjoyment of art, history, literature and food, while giving you an important tool in business and a useful one in diplomacy. It has native speakers in every region on earth. And lest we forget its heartland itself, France attracts more tourists than any other country—76.8m in 2010, according to the World Tourism Organisation, leaving America a distant second with 59.7m
Javier E

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

DIIGO_FILE_HOME/7ui9/74ec4c99e72deda4a64da10692a15bf6

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

shared by Javier E on 15 Aug 19 - No Cached
  • Instead of self-confident and self-centered answers, the author humbly asks fundamental questions: What is economics? What is its meaning? Where does this new religion, as it is sometimes called, come from? What are its possibilities and its limitations and borders, if there are any? Why are we so dependent on permanent growing of growth and growth of growing of growth? Where did the idea of progress come from, and where is it leading us? Why are so many economic debates accompanied by obsession and fanaticism?
  • The majority of our political parties act with a narrow materialistic focus when, in their programs, they present the economy and finance first; only then, somewhere at the end, do we find culture as something pasted on or as a libation for a couple of madmen.
  • most of them—consciously or unconsciously—accept and spread the Marxist thesis of the economic base and the spiritual superstructure.
  • ...297 more annotations...
  • He tries to break free of narrow specialization and cross the boundaries between scientific disciplines. Expeditions beyond economics’ borders and its connection to history, philosophy, psychology, and ancient myths are not only refreshing, but necessary for understanding the world of the twenty-first century.
  • Reality is spun from stories, not from material. Zdeněk Neubauer
  • Before it was emancipated as a field, economics lived happily within subsets of philosophy—ethics, for example—miles away from today’s concept of economics as a mathematical-allocative science that views “soft sciences” with a scorn born from positivistic arrogance. But our thousand-year “education” is built on a deeper, broader, and oftentimes more solid base. It is worth knowing about.
  • Outside of our history, we have nothing more.
  • The study of the history of a certain field is not, as is commonly held, a useless display of its blind alleys or a collection of the field’s trials and errors (until we got it right), but history is the fullest possible scope of study of a menu that the given field can offer.
  • History of thought helps us to get rid of the intellectual brainwashing of the age, to see through the intellectual fashion of the day, and to take a couple of steps back.
  • “The separation between the history of a science, its philosophy, and the science itself dissolves into thin air, and so does the separation between science and non-science; differences between the scientific and unscientific are vanishing.”
  • we seek to chart the development of the economic ethos. We ask questions that come before any economic thinking can begin—both philosophically and, to a degree, historically. The area here lies at the very borders of economics—and often beyond. We may refer to this as protoeconomics (to borrow a term from protosociology) or, perhaps more fittingly, metaeconomics (to borrow a term from metaphysics).
  • stories; Adam Smith believed. As he puts it in The Theory of Moral Sentiments, “the desire of being believed, or the desire of persuading, of leading and directing other people, seems to be one of the strongest of all our natural desires.”
  • “The human mind is built to think in terms of narratives … in turn, much of human motivation comes from living through a story of our lives, a story that we tell to ourselves and that creates a framework of our motivation. Life could be just ‘one damn thing after another’ if it weren’t for such stories. The same is true for confidence in a nation, a company, or an institution. Great leaders are foremost creators of stories.”
  • contrary to what our textbooks say, economics is predominantly a normative field. Economics not only describes the world but is frequently about how the world should be (it should be effective, we have an ideal of perfect competition, an ideal of high-GDP growth in low inflation, the effort to achieve high competitiveness …). To this end, we create models, modern parables,
  • I will try to show that mathematics, models, equations, and statistics are just the tip of the iceberg of economics; that the biggest part of the iceberg of economic knowledge consists of everything else; and that disputes in economics are rather a battle of stories and various metanarratives than anything else.
  • That is the reason for this book: to look for economic thought in ancient myths and, vice versa, to look for myths in today’s economics.
  • is a paradox that a field that primarily studies values wants to be value-free. One more paradox is this: A field that believes in the invisible hand of the market wants to be without mysteries.
  • Almost all of the key concepts by which economics operates, both consciously and unconsciously, have a long history, and their roots extend predominantly outside the range of economics, and often completely beyond that of science.
  • The History of Animal Spirits: Dreams Never Sleep
  • In this sense, “the study of economics is too narrow and too fragmentary to lead to valid insight, unless complemented and completed by a study of metaeconomics.”17
  • The more important elements of a culture or field of inquiry such as economics are found in fundamental assumptions that adherents of all the various systems within the epoch unconsciously presuppose. Such assumptions appear so obvious that people do not know what they are assuming, because no other way of putting things has ever occurred to them, as the philosopher Alfred Whitehead notes in Adventures of Ideas.
  • I argue that economic questions were with mankind long before Adam Smith. I argue that the search for values in economics did not start with Adam Smith but culminated with him.
  • We should go beyond economics and study what beliefs are “behind the scenes,” ideas that have often become the dominant yet unspoken assumptions in our theories. Economics is surprisingly full of tautologies that economists are predominantly unaware of. I
  • argue that economics should seek, discover, and talk about its own values, although we have been taught that economics is a value-free science. I argue that none of this is true and that there is more religion, myth, and archetype in economics than there is mathematics.
  • In a way, this is a study of the evolution of both homo economicus and, more importantly, the history of the animal spirits within him. This book tries to study the evolution of the rational as well as the emotional and irrational side of human beings.
  • I argue that his most influential contribution to economics was ethical. His other thoughts had been clearly expressed long before him, whether on specialization, or on the principle of the invisible hand of the market. I try to show that the principle of the invisible hand of the market is much more ancient and developed long before Adam Smith. Traces of it appear even in the Epic of Gilgamesh, Hebrew thought, and in Christianity, and it is expressly stated by Aristophanes and Thomas Aquinas.
  • This is not a book on the thorough history of economic thought. The author aims instead to supplement certain chapters on the history of economic thought with a broader perspective and analysis of the influences that often escape the notice of economists and the wider public.
  • Progress (Naturalness and Civilization)
  • The Economy of Good and Evil
  • from his beginnings, man has been marked as a naturally unnatural creature, who for unique reasons surrounds himself with external possessions. Insatiability, both material and spiritual, are basic human metacharacteristics, which appear as early as the oldest myths and stories.
  • the Hebrews, with linear time, and later the Christians gave us the ideal (or amplified the Hebrew ideal) we now embrace. Then the classical economists secularized progress. How did we come to today’s progression of progress, and growth for growth’s sake?
  • The Need for Greed: The History of Consumption and Labor
  • Metamathematics From where did economics get the concept of numbers as the very foundation of the world?
  • mathematics at the core of economics, or is it just the icing of the cake, the tip of the iceberg of our field’s inquiry?
  • idea that we can manage to utilize our natural egoism, and that this evil is good for something, is an ancient philosophical and mythical concept. We will also look into the development of the ethos of homo economicus, the birth of “economic man.”
  • All of economics is, in the end, economics of good and evil. It is the telling of stories by people of people to people. Even the most sophisticated mathematical model is, de facto, a story, a parable, our effort to (rationally) grasp the world around us.
  • Masters of the Truth
  • Originally, truth was a domain of poems and stories, but today we perceive truth as something much more scientific, mathematical. Where does one go (to shop) for the truth? And who “has the truth” in our epoch?
  • Our animal spirits (something of a counterpart to rationality) are influenced by the archetype of the hero and our concept of what is good.
  • The entire history of ethics has been ruled by an effort to create a formula for the ethical rules of behavior. In the final chapter we will show the tautology of Max Utility, and we will discuss the concept of Max Good.
  • The History of the Invisible Hand of the Market and Homo Economicus
  • We understand “economics” to mean a broader field than just the production, distribution, and consumption of goods and services. We consider economics to be the study of human relations that are sometimes expressible in numbers, a study that deals with tradables, but one that also deals with nontradables (friendship, freedom, efficiency, growth).
  • When we mention economics in this book, we mean the mainstream perception of it, perhaps as best represented by Paul Samuelson.
  • By the term homo economicus, we mean the primary concept of economic anthropology. It comes from the concept of a rational individual, who, led by narrowly egotistical motives, sets out to maximize his benefit.
  • the Epic of Gilgamesh bears witness to the opposite—despite the fact that the first written clay fragments (such as notes and bookkeeping) of our ancestors may have been about business and war, the first written story is mainly about great friendship and adventure.
  • there is no mention of either money or war; for example, not once does anyone in the whole epic sell or purchase something.5 No nation conquers another, and we do not encounter a mention even of the threat of violence.
  • is a story of nature and civilization, of heroism, defiance, and the battle against the gods, and evil; an epic about wisdom, immortality, and also futility.
  • Gilgamesh becomes a hero not only due to his strength, but also due to discoveries and deeds whose importance were in large part economic—direct gaining of construction materials in the case of felling the cedar forest, stopping Enkidu from devastating Uruk’s economy, and discovering new desert routes during his expeditions.
  • Even today, we often consider the domain of humanity (human relations, love, friendship, beauty, art, etc.) to be unproductive;
  • Even today we live in Gilgamesh’s vision that human relations—and therefore humanity itself—are a disturbance to work and efficiency; that people would perform better if they did not “waste” their time and energy on nonproductive things.
  • But it is in friendship where—often by-the-way, as a side product, an externality—ideas and deeds are frequently performed or created that together can altogether change the face of society.19 Friendship can go against an ingrained system in places where an individual does not have the courage to do so himself or herself.
  • As Joseph Stiglitz says, One of the great “tricks” (some say “insights”) of neoclassical economics is to treat labour like any other factor of production. Output is written as a function of inputs—steel, machines, and labour. The mathematics treats labour like any other commodity, lulling one into thinking of labour like an ordinary commodity, such as steel or plastic.
  • Even the earliest cultures were aware of the value of cooperation on the working level—today we call this collegiality, fellowship, or, if you want to use a desecrated term, comradeship. These “lesser relationships” are useful and necessary for society and for companies because work can be done much faster and more effectively if people get along with each other on a human level
  • But true friendship, which becomes one of the central themes of the Epic of Gilgamesh, comes from completely different material than teamwork. Friendship, as C. S. Lewis accurately describes it, is completely uneconomical, unbiological, unnecessary for civilization, and an unneeded relationship
  • Here we have a beautiful example of the power of friendship, one that knows how to transform (or break down) a system and change a person. Enkidu, sent to Gilgamesh as a punishment from the gods, in the end becomes his faithful friend, and together they set out against the gods. Gilgamesh would never have gathered the courage to do something like that on his own—nor would Enkidu.
  • Due to their friendship, Gilgamesh and Enkidu then intend to stand up to the gods themselves and turn a holy tree into mere (construction) material they can handle almost freely, thereby making it a part of the city-construct, part of the building material of civilization, thus “enslaving” that which originally was part of wild nature. This is a beautiful proto-example of the shifting of the borders between the sacred and profane (secular)—and to a certain extent also an early illustration of the idea that nature is there to provide cities and people with raw material and production resources.
  • started with Babylonians—rural nature becomes just a supplier of raw materials, resources (and humans the source of human resources). Nature is not the garden in which humans were created and placed, which they should care for and which they should reside in, but becomes a mere reservoir for natural (re)sources.
  • But labour is unlike any other commodity. The work environment is of no concern for steel; we do not care about steel’s well-being.16
  • Both heroes change—each from opposite poles—into humans. In this context, a psychological dimension to the story may be useful: “Enkidu (…) is Gilgamesh’s alter ego, the dark, animal side of his soul, the complement to his restless heart. When Gilgamesh found Enkidu, he changed from a hated tyrant into the protector of his city. (…)
  • To be human seems to be somewhere in between, or both of these two. We
  • this moment of rebirth from an animal to a human state, the world’s oldest preserved epic implicitly hints at something highly important. Here we see what early cultures considered the beginning of civilization. Here is depicted the difference between people and animals or, better, savages. Here the epic quietly describes birth, the awakening of a conscious, civilized human. We are witnesses to the emancipation of humanity from animals,
  • The entire history of culture is dominated by an effort to become as independent as possible from the whims of nature.39 The more developed a civilization is, the more an individual is protected from nature and natural influences and knows how to create around him a constant or controllable environment to his liking.
  • The price we pay for independence from the whims of nature is dependence on our societies and civilizations. The more sophisticated a given society is as a whole, the less its members are able to survive on their own as individuals, without society.
  • The epic captures one of the greatest leaps in the development of the division of labor. Uruk itself is one of the oldest cities of all, and in the epic it reflects a historic step forward in specialization—in the direction of a new social city arrangement. Because of the city wall, people in the city can devote themselves to things other than worrying about their own safety, and they can continue to specialize more deeply.
  • Human life in the city gains a new dimension and suddenly it seems more natural to take up issues going beyond the life span of an individual. “The city wall symbolizes as well as founds the permanence of the city as an institution which will remain forever and give its inhabitants the certainty of unlimited safety, allowing them to start investing with an outlook reaching far beyond the borders of individual life.
  • The wall around the city of Uruk is, among other things, a symbol of an internal distancing from nature, a symbol of revolts against submission to laws that do not come under the control of man and that man can at most discover and use to his benefit.
  • “The chief thing which the common-sense individual wants is not satisfactions for the wants he had, but more, and better wants.”47
  • If a consumer buys something, theoretically it should rid him of one of his needs—and the aggregate of things they need should be decreased by one item. In reality, though, the aggregate of “I want to have” expands together with the growing aggregate of “I have.”
  • can be said that Enkidu was therefore happy in his natural state, because all of his needs were satiated. On the other hand, with people, it appears that the more a person has, the more developed and richer, the greater the number of his needs (including the unsaturated ones).
  • the Old Testament, this relationship is perceived completely differently. Man (humanity) is created in nature, in a garden. Man was supposed to care for the Garden of Eden and live in harmony with nature and the animals. Soon after creation, man walks naked and is not ashamed, de facto the same as the animals. What is characteristic is that man dresses (the natural state of creation itself is not enough for him), and he (literally and figuratively) covers52 himself—in shame after the fall.53
  • Nature is where one goes to hunt, collect crops, or gather the harvest. It is perceived as the saturator of our needs and nothing more. One goes back to the city to sleep and be “human.” On the contrary, evil resides in nature. Humbaba lives in the cedar forest, which also happens to be the reason to completely eradicate it.
  • Symbolically, then, we can view the entire issue from the standpoint of the epic in the following way: Our nature is insufficient, bad, evil, and good (humane) occurs only after emancipation from nature (from naturalness), through culturing and education. Humanity is considered as being in civilization.
  • The city was frequently (at least in older Jewish writings) a symbol of sin, degeneration, and decadence—nonhumanity. The Hebrews were originally a nomadic nation, one that avoided cities. It is no accident that the first important city57 mentioned in the Bible is proud Babylon,58 which God later turns to dust.
  • is enough, for example, to read the Book of Revelation to see how the vision of paradise developed from the deep Old Testament period, when paradise was a garden. John describes his vision of heaven as a city—paradise is in New Jerusalem, a city where the dimensions of the walls(!) are described in detail, as are the golden streets and gates of pearl.
  • Hebrews later also chose a king (despite the unanimous opposition of God’s prophets) and settled in cities, where they eventually founded the Lord’s Tabernacle and built a temple for Him. The city of Jerusalem later gained an illustrious position in all of religion.
  • this time Christianity (as well as the influence of the Greeks) does not consider human naturalness to be an unambiguous good, and it does not have such an idyllic relationship to nature as the Old Testament prophets.
  • If a tendency toward good is not naturally endowed in people, it must be imputed from above through violence or at least the threat of violence.
  • If we were to look at human naturalness as a good, then collective social actions need a much weaker ruling hand. If people themselves have a natural tendency (propensity) toward good, this role does not have to be supplied by the state, ruler, or, if you wish, Leviathan.
  • How does this affect economics?
  • us return for the last time to the humanization of the wild Enkidu, which is a process we can perceive with a bit of imagination as the first seed of the principle of the market’s invisible hand, and therefore the parallels with one of the central schematics of economic thinking.
  • Sometimes it is better to “harness the devil to the plow” than to fight with him. Instead of summoning up enormous energy in the fight against evil, it is better to use its own energy to reach a goal we desire; setting up a mill on the turbulent river instead of futile efforts to remove the current. This is also how Saint Prokop approached it in one of the oldest Czech legends.
  • Enkidu caused damage and it was impossible to fight against him. But with the help of a trap, trick, this evil was transformed into something that greatly benefited civilization.
  • By culturing and “domesticating” Enkidu, humanity tamed the uncontrollable wild and chaotic evil
  • Enkidu devastated the doings (the external, outside-the-walls) of the city. But he was later harnessed and fights at the side of civilization against nature, naturalness, the natural state of things.
  • A similar motif appears a thousand years after the reversal, which is well known even to noneconomists as the central idea of economics: the invisible hand of the market.
  • A similar story (reforming something animally wild and uncultivated in civilizational achievement) is used by Thomas Aquinas in his teachings. Several centuries later, this idea is fully emancipated in the hands of Bernard Mandeville and his Fable of the Bees: or, Private Vices, Publick Benefits. The economic and political aspects of this idea are—often incorrectly—ascribed to Adam Smith.
  • Here the individual does not try anymore to maximize his goods or profits, but what is important is writing his name in human memory in the form of heroic acts or deeds.
  • immortality, one connected with letters and the cult of the word: A name and especially a written name survives the body.”77
  • After this disappointment, he comes to the edge of the sea, where the innkeeper Siduri lives. As tonic for his sorrow, she offers him the garden of bliss, a sort of hedonistic fortress of carpe diem, where a person comes to terms with his mortality and at least in the course of the end of his life maximizes earthly pleasures, or earthly utility.
  • In the second stage, after finding his friend Enkidu, Gilgamesh abandons the wall and sets out beyond the city to maximalize heroism. “In his (…) search of immortal life, Gilgamesh
  • The hero refuses hedonism in the sense of maximizing terrestrial pleasure and throws himself into things that will exceed his life. In the blink of an eye, the epic turns on its head the entire utility maximization role that mainstream economics has tirelessly tried to sew on people as a part of their nature.81
  • It is simpler to observe the main features of our civilization at a time when the picture was more readable—at a time when our civilization was just being born and was still “half-naked.” In other words, we have tried to dig down to the bedrock of our written civilization;
  • today remember Gilgamesh for his story of heroic friendship with Enkidu, not for his wall, which no longer reaches monumental heights.
  • the eleventh and final tablet, Gilgamesh again loses what he sought. Like Sisyphus, he misses his goal just before the climax
  • is there something from it that is valid today? Have we found in Gilgamesh certain archetypes that are in us to this day?
  • The very existence of questions similar to today’s economic ones can be considered as the first observation. The first written considerations of the people of that time were not so different from those today. In other words: The epic is understandable for us, and we can identify with it.
  • We have also been witnesses to the very beginnings of man’s culturing—a great drama based on a liberation and then a distancing from the natural state.
  • Let us take this as a memento in the direction of our restlessness, our inherited dissatisfaction and the volatility connected to it. Considering that they have lasted five thousand years and to this day we find ourselves in harmony with a certain feeling of futility, perhaps these characteristics are inherent in man.
  • Gilgamesh had a wall built that divided the city from wild nature and created a space for the first human culture. Nevertheless, “not even far-reaching works of civilization could satisfy human desire.”
  • Friendship shows us new, unsuspected adventures, gives us the opportunity to leave the wall and to become neither its builder nor its part—to not be another brick in the wall.
  • with the phenomenon of the creation of the city, we have seen how specialization and the accumulation of wealth was born, how holy nature was transformed into a secular supplier of resources, and also how humans’ individualistic ego was emancipated.
  • to change the system, to break down that which is standing and go on an expedition against the gods (to awaken, from naïveté to awakening) requires friendship.
  • For small acts (hunting together, work in a factory), small love is enough: Camaraderie. For great acts, however, great love is necessary, real love: Friendship. Friendship that eludes the economic understanding of quid pro quo. Friendship gives. One friend gives (fully) for the other. That is friendship for life and death,
  • The thought that humanity comes at the expense of efficiency is just as old as humanity itself—as we have shown, subjects without emotion are the ideal of many tyrants.
  • The epic later crashes this idea through the friendship of Gilgamesh and Enkidu. Friendship—the biologically least essential love, which at first sight appears to be unnecessary
  • less a civilized, city person is dependent on nature, the more he or she is dependent on the rest of society. Like Enkidu, we have exchanged nature for society; harmony with (incalculable) nature for harmony with (incalculable) man.
  • human nature good or evil? To this day these questions are key for economic policy: If we believe that man is evil in his nature, therefore that a person himself is dog eat dog (animal), then the hard hand of a ruler is called for. If we believe that people in and of themselves, in their nature, gravitate toward good, then it is possible to loosen up the reins and live in a society that is more laissez-faire.
  • For a concept of historical progress, for the undeification of heroes, rulers, and nature, mankind had to wait for the Hebrews.
  • Because nature is not undeified, it is beyond consideration to explore it, let alone intervene in it (unless a person was a two-thirds god like Gilgamesh). It
  • They practiced money lending, traded in many assets (…) and especially were engaged in the trading of shares on capital markets, worked in currency exchange and frequently figured as mediators in financial transactions (…), they functioned as bankers and participated in emissions of all possible forms.
  • As regards modern capitalism (as opposed to the ancient and medieval periods) … there are activities in it which are, in certain forms, inherently (and completely necessarily) present—both from an economic and legal standpoint.7
  • As early as the “dark” ages, the Jews commonly used economic tools that were in many ways ahead of their time and that later became key elements of the modern economy:
  • Gilgamesh’s story ends where it began. There is a consistency in this with Greek myths and fables: At the end of the story, no progress occurs, no essential historic change; the story is set in indefinite time, something of a temporal limbo.
  • Jews believe in historical progress, and that progress is in this world.
  • For a nation originally based on nomadism, where did this Jewish business ethos come from? And can the Hebrews truly be considered as the architects of the values that set the direction of our civilization’s economic thought?
  • Hebrew religiosity is therefore strongly connected with this world, not with any abstract world, and those who take pleasure in worldly possessions are not a priori doing anything wrong.
  • PROGRESS: A SECULARIZED RELIGION One of the things the writers of the Old Testament gave to mankind is the idea and notion of progress. The Old Testament stories have their development; they change the history of the Jewish nation and tie in to each other. The Jewish understanding of time is linear—it has a beginning and an end.
  • The observance of God’s Commandments in Judaism leads not to some ethereal other world, but to an abundance of material goods (Genesis 49:25–26, Leviticus 26:3–13, Deuteronomy 28:1–13) (…) There are no accusing fingers pointed at
  • There are no echoes of asceticism nor for the cleansing and spiritual effect of poverty. It is fitting therefore, that the founders of Judaism, the Patriarchs Abraham, Isaac and Jacob, were all wealthy men.12
  • about due to a linear understanding of history. If history has a beginning as well as an end, and they are not the same point, then exploration suddenly makes sense in areas where the fruits are borne only in the next generation.
  • What’s more, economic progress has almost become an assumption of modern functional societies. We expect growth. We take it automatically. Today, if nothing “new” happens, if GDP does not grow (we say it stagnates) for several quarters, we consider it an anomaly.
  • however, the idea of progress itself underwent major changes, and today we perceive it very differently. As opposed to the original spiritual conceptions, today we perceive progress almost exclusively in an economic or scientific-technological sense.
  • Because care for the soul has today been replaced by care for external things,
  • This is why we must constantly grow, because we (deep down and often implicitly) believe that we are headed toward an (economic) paradise on Earth.
  • Only since the period of scientific-technological revolution (and at a time when economics was born as an independent field) is material progress automatically assumed.
  • Jewish thought is the most grounded, most realistic school of thought of all those that have influenced our culture.17 An abstract world of ideas was unknown to the Jews. To this day it is still forbidden to even depict God, people, and animals in symbols, paintings, statues, and drawings.
  • economists have become key figures of great importance in our time (Kacířské eseje o filosofii dějin [Heretical Essays in the Philosophy of History]). They are expected to perform interpretations of reality, give prophetic services (macroeconomic forecasts), reshape reality (mitigate the impacts of the crisis, speed up growth), and, in the long run, provide leadership on the way to the Promised Land—paradise on Earth.
  • REALISM AND ANTIASCETICISM Aside from ideas of progress, the Hebrews brought another very fundamental contribution to our culture: The desacralization of heroes, nature, and rulers.
  • Voltaire writes: “It certain fact is, that in his public laws he [Moses] never so much as once made mention of a life to come, limiting all punishments and all rewards to the present life.”21
  • As opposed to Christianity, the concept of an extraterrestrial paradise or heaven was not developed much in Hebrew thought.19 The paradise of the Israelites—Eden—was originally placed on Earth at a given place in Mesopotamia20 and at a given time,
  • The Hebrews consider the world to be real—not just a shadow reflection of a better world somewhere in the cloud of ideas, something the usual interpretation of history ascribes to Plato. The soul does not struggle against the body and is not its prisoner, as Augustine would write later.
  • The land, the world, the body, and material reality are for Jews the paramount setting for divine history, the pinnacle of creation. This idea is the conditio sine qua non of the development of economics, something of an utterly earthly making,
  • The mythology of the hero-king was strongly developed in that period, which Claire Lalouette summarizes into these basic characteristics: Beauty (a perfect face, on which it is “pleasant to look upon,” but also “beauty,” expressed in the Egyptian word nefer, not only means aesthetics, but contains moral qualities as well),
  • THE HERO AND HIS UNDEIFICATION: THE DREAM NEVER SLEEPS The concept of the hero is more important than it might appear. It may be the remote origin of Keynes’s animal spirits, or the desire to follow a kind of internal archetype that a given individual accepts as his own and that society values.
  • This internal animator of ours, our internal mover, this dream, never sleeps and it influences our behavior—including economic behavior—more than we want to realize.
  • manliness and strength,28 knowledge and intelligence,29 wisdom and understanding, vigilance and performance, fame and renown (fame which overcomes enemies because “a thousand men would not be able to stand firmly in his presence”);30 the hero is a good shepherd (who takes care of his subordinates), is a copper-clad rampart, the shield of the land, and the defender of heroes.
  • Each of us probably has a sort of “hero within”—a kind of internal role-model, template, an example that we (knowingly or not) follow. It is very important what kind of archetype it is, because its role is dominantly irrational and changes depending on time and the given civilization.
  • The oldest was the so-called Trickster—a fraudster; then the culture bearer—Rabbit; the musclebound hero called Redhorn; and finally the most developed form of hero: the Twins.
  • the Egyptian ruler, just as the Sumerian, was partly a god, or the son of a god.31
  • Jacob defrauds his father Isaac and steals his brother Esau’s blessing of the firstborn. Moses murders an Egyptian. King David seduces the wife of his military commander and then has him killed. In his old age, King Solomon turns to pagan idols, and so on.
  • Anthropology knows several archetypes of heroes. The Polish-born American anthropologist Paul Radin examined the myths of North American Indians and, for example, in his most influential book, The Trickster, he describes their four basic archetypes of heroes.
  • The Torah’s heroes (if that term can be used at all) frequently make mistakes and their mistakes are carefully recorded in the Bible—maybe precisely so that none of them could be deified.32
  • We do not have to go far for examples. Noah gets so drunk he becomes a disgrace; Lot lets his own daughters seduce him in a similar state of drunkenness. Abraham lies and (repeatedly) tries to sell his wife as a concubine.
  • the Hebrew heroes correspond most to the Tricksters, the Culture Bearers, and the Twins. The divine muscleman, that dominant symbol we think of when we say hero, is absent here.
  • To a certain extent it can be said that the Hebrews—and later Christianity—added another archetype, the archetype of the heroic Sufferer.35 Job
  • Undeification, however, does not mean a call to pillage or desecration; man was put here to take care of nature (see the story of the Garden of Eden or the symbolism of the naming of the animals). This protection and care of nature is also related to the idea of progress
  • For the heroes who moved our civilization to where it is today, the heroic archetypes of the cunning trickster, culture bearer, and sufferer are rather more appropriate.
  • the Old Testament strongly emphasizes the undeification of nature.37 Nature is God’s creation, which speaks of divinity but is not the domain of moody gods
  • This is very important for democratic capitalism, because the Jewish heroic archetype lays the groundwork much better for the development of the later phenomenon of the hero, which better suits life as we know it today. “The heroes laid down their arms and set about trading to become wealthy.”
  • in an Old Testament context, the pharaoh was a mere man (whom one could disagree with, and who could be resisted!).
  • RULERS ARE MERE MEN In a similar historical context, the Old Testament teachings carried out a similar desacralization of rulers, the so-called bearers of economic policy.
  • Ultimately the entire idea of a political ruler stood against the Lord’s will, which is explicitly presented in the Torah. The Lord unequivocally preferred the judge as the highest form of rule—an
  • The needs of future generations will have to be considered; after all humankind are the guardians of God’s world. Waste of natural resources, whether privately owned or nationally owned is forbidden.”39
  • Politics lost its character of divine infallibility, and political issues were subject to questioning. Economic policy could become a subject of examination.
  • 44 God first creates with the word and then on individual days He divides light from darkness, water from dry land, day from night, and so forth—and He gives order to things.45 The world is created orderly— it is wisely, reasonably put together. The way of the world is put together at least partially46 decipherably by any other wise and reasonable being who honors rational rules.
  • which for the methodology of science and economics is very important because disorder and chaos are difficult to examine scientifically.43 Faith in some kind of rational and logical order in a system (society, the economy) is a silent assumption of any (economic) examination.
  • THE PRAISE OF ORDER AND WISDOM: MAN AS A PERFECTER OF CREATION The created world has an order of sorts, an order recognizable by us as people,
  • From the very beginning, when God distances Himself from the entire idea, there is an anticipation that there is nothing holy, let alone divine, in politics. Rulers make mistakes, and it is possible to subject them to tough criticism—which frequently occurs indiscriminately through the prophets in the Old Testament.
  • Hebrew culture laid the foundations for the scientific examination of the world.
  • Examining the world is therefore an absolutely legitimate activity, and one that is even requested by God—it is a kind of participation in the Creator’s work.51 Man is called on to understand himself and his surroundings and to use his knowledge for good.
  • I was there when he set heavens in place, when he marked out the horizon on the face of the deep (…) Then I was the craftsman at his side.47
  • There are more urgings to gain wisdom in the Old Testament. “Wisdom calls aloud in the street (…): ‘How long will you simple ones love your simple ways?’”49 Or several chapters later: “Wisdom is supreme; therefore get wisdom. Though it cost all you have, get understanding.”50
  • examination is not forbidden. The fact that order can be grasped by human reason is another unspoken assumption that serves as a cornerstone of any scientific examination.
  • then, my sons, listen to me; blessed are those who keep my ways (…) Blessed is the man who listens to me, watching daily at my doors, waiting at my doorway. For whoever finds me finds life and receives favor from the Lord.
  • the rational examination of nature has its roots, surprisingly, in religion.
  • The Lord brought me forth as the first of his works, before his deeds of old. I was appointed from eternity, from the beginning, before the world began. When there were no oceans, I was given birth, when there were no springs abounding with water, before the mountains were settled in place,
  • The Book of Proverbs emphasizes specifically several times that it was wisdom that was present at the creation of the world. Wisdom personified calls out:
  • The last act, final stroke of the brush of creation, naming of the animals—this act is given to a human, it is not done by God, as one would expect. Man was given the task of completing the act of creation that the Lord began:
  • MAN AS A FINISHER OF CREATION The creation of the world, as it is explained in Jewish teachings, is described in the Book of Genesis. Here God (i) creates, (ii) separates, and (iii) names [my emphasis]:
  • Naming is a symbolic expression. In Jewish culture (and also in our culture to this day), the right to name meant sovereign rights and belonged, for example, to explorers (new places), inventors (new principles), or parents (children)—that is, to those who were there at the genesis, at the origin. This right was handed over by God to mankind.
  • The Naming itself (the capital N is appropriate) traditionally belongs to the crowning act of the Creator and represents a kind of grand finale of creation, the last move of the brush to complete the picture—a signature of the master.
  • Without naming, reality does not exist; it is created together with language. Wittgenstein tightly names this in his tractatus—the limits of our language are the limits of our world.53
  • He invented (fictitiously and completely abstractly!) a framework that was generally accepted and soon “made into” reality. Marx invented similarly; he created the notion of class exploitation. Through his idea, the perception of history and reality was changed for a large part of the world for nearly an entire century.
  • Reality is not a given; it is not passive. Perceiving reality and “facts” requires man’s active participation. It is man who must take the last step, an act (and we
  • How does this relate to economics? Reality itself, our “objective” world, is cocreated, man himself participates in the creation; creation, which is somewhat constantly being re-created.
  • Our scientific models put the finishing touches on reality, because (1) they interpret, (2) they give phenomena a name, (3) they enable us to classify the world and phenomena according to logical forms, and (4) through these models we de facto perceive reality.
  • When man finds a new linguistic framework or analytical model, or stops using the old one, he molds or remolds reality. Models are only in our heads; they are not “in objective reality.” In this sense, Newton invented (not merely discovered!) gravity.
  • A real-ization act on our part represents the creation of a construct, the imputation of sense and order (which is beautifully expressed by the biblical act of naming, or categorization, sorting, ordering).
  • Keynes enters into the history of economic thought from the same intellectual cadence; his greatest contribution to economics was precisely the resurrection of the imperceptible—for example in the form of animal spirits or uncertainty. The economist Piero Mini even ascribes Keynes’s doubting and rebellious approach to his almost Talmudic education.63
  • God connects man with the task of guarding and protecting the Garden of Eden, and thus man actually cocreates the cultural landscape. The Czech philosopher Zdeněk Neubauer also describes this: “Such is reality, and it is so deep that it willingly crystallizes into worlds. Therefore I profess that reality is a creation and not a place of occurrence for objectively given phenomena.”61
  • in this viewpoint it is possible to see how Jewish thought is mystical—it admits the role of the incomprehensible. Therefore, through its groundedness, Jewish thought indulges mystery and defends itself against a mechanistic-causal explanation of the world: “The Jewish way of thinking, according to Veblen, emphasizes the spiritual, the miraculous, the intangible.
  • The Jews believed the exact opposite. The world is created by a good God, and evil appears in it as a result of immoral human acts. Evil, therefore, is induced by man.66 History unwinds according to the morality of human acts.
  • What’s more, history seems to be based on morals; morals seem to be the key determining factors of history. For the Hebrews, history proceeds according to how morally its actors behave.
  • The Sumerians believed in dualism—good and evil deities exist, and the earth of people becomes their passive battlefield.
  • GOOD AND EVIL IN US: A MORAL EXPLANATION OF WELL-BEING We have seen that in the Epic of Gilgamesh, good and evil are not yet addressed systematically on a moral level.
  • This was not about moral-human evil, but rather a kind of natural evil. It is as if good and evil were not touched by morality at all. Evil simply occurred. Period.
  • the epic, good and evil are not envisaged morally—they are not the result of an (a)moral act. Evil was not associated with free moral action or individual will.
  • Hebrew thought, on the other hand, deals intensively with moral good and evil. A moral dimension touches the core of its stories.65
  • discrepancy between savings and investment, and others are convinced of the monetary essence
  • The entire history of the Jewish nation is interpreted and perceived in terms of morality. Morality has become, so to speak, a mover and shaker of Hebrew history.
  • sunspots. The Hebrews came up with the idea that morals were behind good and bad years, behind the economic cycle. But we would be getting ahead of ourselves. Pharaoh’s Dream: Joseph and the First Business Cycle To
  • It is the Pharaoh’s well-known dream of seven fat and seven lean cows, which he told to Joseph, the son of Jacob. Joseph interpreted the dream as a macroeconomic prediction of sorts: Seven years of abundance were to be followed by seven years of poverty, famine, and misery.
  • Self-Contradicting Prophecy Here, let’s make several observations on this: Through taxation74 on the level of one-fifth of a crop75 in good years to save the crop and then open granaries in bad years, the prophecy was de facto prevented (prosperous years were limited and hunger averted—through a predecessor of fiscal stabilization).
  • The Old Testament prophesies therefore were not any deterministic look into the future, but warnings and strategic variations of the possible, which demanded some kind of reaction. If the reaction was adequate, what was prophesied would frequently not occur at all.
  • This principle stands directly against the self-fulfilling prophecy,80 the well-known concept of social science. Certain prophecies become self-fulfilling when expressed (and believed) while others become self-contradicting prophecies when pronounced (and believed).
  • If the threat is anticipated, it is possible to totally or at least partially avoid it. Neither Joseph nor the pharaoh had the power to avoid bounty or crop failure (in this the dream interpretation was true and the appearance of the future mystical), but they avoided the impacts and implications of the prophecy (in this the interpretation of the dream was “false”)—famine did not ultimately occur in Egypt, and this was due to the application of reasonable and very intuitive economic policy.
  • Let us further note that the first “macroeconomic forecast” appears in a dream.
  • back to Torah: Later in this story we will notice that there is no reason offered as to why the cycle occurs (that will come later). Fat years will simply come, and then lean years after them.
  • Moral Explanation of a Business Cycle That is fundamentally different from later Hebrew interpretations, when the Jewish nation tries to offer reasons why the nation fared well or poorly. And those reasons are moral.
  • If you pay attention to these laws and are careful to follow them, then the Lord your God will keep his covenant of love with you, as he swore to your forefathers. He will love you and bless you and increase your numbers.
  • Only in recent times have some currents of economics again become aware of the importance of morals and trust in the form of measuring the quality of institutions, the level of justice, business ethics, corruption, and so forth, and examining their influence on the economy,
  • From today’s perspective, we can state that the moral dimension entirely disappeared from economic thought for a long time, especially due to the implementation of Mandeville’s concept of private vices that contrarily support the public welfare
  • Without being timid, we can say this is the first documented attempt to explain the economic cycle. The economic cycle, the explanation of which is to this day a mystery to economists, is explained morally in the Old Testament.
  • But how do we consolidate these two conflicting interpretations of the economic cycle: Can ethics be responsible for it or not? Can we influence reality around us through our acts?
  • it is not within the scope of this book to answer that question; justice has been done to the question if it manages to sketch out the main contours of possible searches for answers.
  • THE ECONOMICS OF GOOD AND EVIL: DOES GOOD PAY OFF? This is probably the most difficult moral problem we could ask.
  • Kant, the most important modern thinker in the area of ethics, answers on the contrary that if we carry out a “moral” act on the basis of economic calculus (therefore we carry out an hedonistic consideration; see below) in the expectation of later recompense, its morality is lost. Recompense, according to the strict Kant, annuls ethics.
  • Inquiring about the economics of good and evil, however, is not that easy. Where would Kant’s “moral dimension of ethics” go if ethics paid? If we do good for profit, the question of ethics becomes a mere question of rationality.
  • Job’s friends try to show that he must have sinned in some way and, in doing so, deserved God’s punishment. They are absolutely unable to imagine a situation in which Job, as a righteous man, would suffer without (moral) cause. Nevertheless, Job insists that he deserves no punishment because he has committed no offense: “God has wronged me and drawn his net around me.”94
  • But Job remains righteous, even though it does not pay to do so: Though he slay me, yet will I hope in him.95 And till I die, I will not deny my integrity I will maintain my righteousness and never let go of it; my conscience will not reproach me as long as I live.96
  • He remains righteous, even if his only reward is death. What economic advantage could he have from that?
  • morals cannot be considered in the economic dimension of productivity and calculus. The role of the Hebrews was to do good, whether it paid off or not. If good (outgoing) is rewarded by incoming goodness, it is a bonus,99 not a reason to do outgoing good. Good and reward do not correlate to each other.
  • This reasoning takes on a dimension of its own in the Old Testament. Good (incoming) has already happened to us. We must do good (outgoing) out of gratitude for the good (incoming) shown to us in the past.
  • So why do good? After all, suffering is the fate of many biblical figures. The answer can only be: For good itself. Good has the power to be its own reward. In this sense, goodness gets its reward, which may or may not take on a material dimension.
  • the Hebrews offered an interesting compromise between the teachings of the Stoics and Epicureans. We will go into it in detail later, so only briefly
  • constraint. It calls for bounded optimalization (with limits). A kind of symbiosis existed between the legitimate search for one’s own utility (or enjoyment of life) and maintaining rules, which are not negotiable and which are not subject to optimalization.
  • In other words, clear (exogenously given) rules exist that must be observed and cannot be contravened. But within these borders it is absolutely possible, and even recommended, to increase utility.
  • the mining of enjoyment must not come at the expense of exogenously given rules. “Judaism comes therefore to train or educate the unbounded desire … for wealth, so that market activities and patterns of consumption operate within a God-given morality.”102
  • The Epicureans acted with the goal of maximizing utility without regard for rules (rules developed endogenously, from within the system, computed from that which increased utility—this was one of the main trumps of the Epicurean school; they did not need exogenously given norms, and argued that they could “calculate” ethics (what to do) for every given situation from the situation itself).
  • The Stoics could not seek their enjoyment—or, by another name, utility. They could not in any way look back on it, and in no way could they count on it. They could only live according to rules (the greatest weakness of this school was to defend where exogenously the given rules came from and whether they are universal) and take a indifferent stand to the results of their actions.
  • To Love the Law The Jews not only had to observe the law (perhaps the word covenant would be more appropriate), but they were to love it because it was good.
  • Their relationship to the law was not supposed to be one of duty,105 but one of gratitude, love. Hebrews were to do good (outgoing), because goodness (incoming) has already been done to them.
  • This is in stark contrast with today’s legal system, where, naturally, no mention of love or gratefulness exists. But God expects a full internalization of the commandments and their fulfillment with love, not as much duty. By no means was this on the basis of the cost-benefit analyses so widespread in economics today, which determines when it pays to break the law and when not to (calculated on the basis of probability of being caught and the amount of punishment vis-à-vis the possible gain).
  • And now, O Israel, what does the Lord your God ask of you but to fear the Lord your God, to walk in all his ways, to love him, to serve the Lord your God with all your heart and with all your soul, and to observe the Lord’s commands and decrees that I am giving you today for your own good? To the Lord your God belong the heavens, even the highest heavens, the earth and everything in it. Yet the Lord set his affection on your forefathers and loved them….
  • the principle of doing good (outgoing) on the basis of a priori demonstrated good (incoming) was also taken over by the New Testament. Atonement itself is based on an a priori principle; all our acts are preceded by good.
  • The Hebrews, originally a nomadic tribe, preferred to be unrestrained and grew up in constant freedom of motion.
  • Human laws, if they are in conflict with the responsibilities given by God, are subordinate to personal responsibility, and a Jew cannot simply join the majority, even if it is legally allowed. Ethics, the concept of good, is therefore always superior to all local laws, rules, and customs:
  • THE SHACKLES OF THE CITY Owing to the Hebrew’s liberation from Egyptian slavery, freedom and responsibility become the key values of Jewish thought.
  • Laws given by God are binding for Jews, and God is the absolute source of all values,
  • The Hebrew ideal is represented by the paradise of the Garden of Eden, not a city.116 The despised city civilization or the tendency to see in it a sinful and shackling way of life appears in glimpses and allusions in many places in the Old Testament.
  • The nomadic Jewish ethos is frequently derived from Abraham, who left the Chaldean city of Ur on the basis of a command:
  • In addition, they were aware of a thin two-way line between owner and owned. We own material assets, but—to a certain extent—they own us and tie us down. Once we become used to a certain material
  • This way of life had understandably immense economic impacts. First, such a society lived in much more connected relationships, where there was no doubt that everyone mutually depended on each other. Second, their frequent wanderings meant the inability to own more than they could carry; the gathering up of material assets did not have great weight—precisely because the physical weight (mass) of things was tied to one place.
  • One of Moses’s greatest deeds was that he managed to explain to his nation once and for all that it is better to remain hungry and liberated than to be a slave with food “at no cost.”
  • SOCIAL WELFARE: NOT TO ACT IN THE MANNER OF SODOM
  • regulations is developed in the Old Testament, one we hardly find in any other nation of the time. In Hebrew teachings, aside from individual utility, indications of the concept of maximalizing utility societywide appear for the first time as embodied in the Talmudic principle of Kofin al midat S´dom, which can be translated as “one is compelled not to act in the manner of Sodom” and to take care of the weaker members of society.
  • In a jubilee year, debts were to be forgiven,125 and Israelites who fell into slavery due to their indebtedness were to be set free.126
  • Such provisions can be seen as the antimonopoly and social measures of the time. The economic system even then had a clear tendency to converge toward asset concentration, and therefore power as well. It would appear that these provisions were supposed to prevent this process
  • Land at the time could be “sold,” and it was not sale, but rent. The price (rent) of real estate depended on how long there was until a forgiveness year. It was about the awareness that we may work the land, but in the last instance we are merely “aliens and strangers,” who have the land only rented to us for a fixed time. All land and riches came from the Lord.
  • These provisions express a conviction that freedom and inheritance should not be permanently taken away from any Israelite. Last but not least, this system reminds us that no ownership lasts forever and that the fields we plow are not ours but the Lord’s.
  • Glean Another social provision was the right to glean, which in Old Testament times ensured at least basic sustenance for the poorest. Anyone who owned a field had the responsibility not to harvest it to the last grain but to leave the remains in the field for the poor.
  • Tithes and Early Social Net Every Israelite also had the responsibility of levying a tithe from their entire crop. They had to be aware from whom all ownership comes and, by doing so, express their thanks.
  • “Since the community has an obligation to provide food, shelter, and basic economic goods for the needy, it has a moral right and duty to tax its members for this purpose. In line with this duty, it may have to regulate markets, prices and competition, to protect the interests of its weakest members.”135
  • In Judaism, charity is not perceived as a sign of goodness; it is more of a responsibility. Such a society then has the right to regulate its economy in such a way that the responsibility of charity is carried out to its satisfaction.
  • With a number of responsibilities, however, comes the difficulty of getting them into practice. Their fulfillment, then, in cases when it can be done, takes place gradually “in layers.” Charitable activities are classified in the Talmud according to several target groups with various priorities, classified according to, it could be said, rules of subsidiarity.
  • Do not mistreat an alien or oppress him, for you were aliens in Egypt.140 As one can see, aside from widows and orphans, the Old Testament also includes immigrants in its area of social protection.141 The Israelites had to have the same rules apply for them as for themselves—they could not discriminate on the basis of their origin.
  • ABSTRACT MONEY, FORBIDDEN INTEREST, AND OUR DEBT AGE If it appears to us that today’s era is based on money and debt, and our time will be written into history as the “Debt age,” then it will certainly be interesting to follow how this development occurred.
  • Money is a social abstractum. It is a social agreement, an unwritten contract.
  • The first money came in the form of clay tablets from Mesopotamia, on which debts were written. These debts were transferable, so the debts became currency. In the end, “It is no coincidence that in English the root of ‘credit’ is ‘credo,’ the Latin for ‘I believe.’”
  • To a certain extent it could be said that credit, or trust, was the first currency. It can materialize, it can be embodied in coins, but what is certain is that “money is not metal,” even the rarest metal, “it is trust inscribed,”
  • Inseparably, with the original credit (money) goes interest. For the Hebrews, the problem of interest was a social issue: “If you lend money to one of my people among you who is needy, do not be like a moneylender; charge him no interest.”
  • there were also clearly set rules setting how far one could go in setting guarantees and the nonpayment of debts. No one should become indebted to the extent that they could lose the source of their livelihood:
  • In the end, the term “bank” comes from the Italian banci, or the benches that Jewish lenders sat on.157
  • Money is playing not only its classical roles (as a means of exchange, a holder of value, etc.) but also a much greater, stronger role: It can stimulate, drive (or slow down) the whole economy. Money plays a national economic role.
  • In the course of history, however, the role of loans changed, and the rich borrowed especially for investment purposes,
  • Today the position and significance of money and debt has gone so far and reached such a dominant position in society that operating with debts (fiscal policy) or interest or money supply (monetary policy) means that these can, to a certain extent, direct (or at least strongly influence) the whole economy and society.
  • In such a case a ban on interest did not have great ethical significance. Thomas Aquinas, a medieval scholar (1225-1274), also considers similarly; in his time, the strict ban on lending with usurious interest was loosened, possibly due to him.
  • As a form of energy, money can travel in three dimensions, vertically (those who have capital lend to those who do not) and horizontally (speed and freedom in horizontal or geographic motion has become the by-product—or driving force?—of globalization). But money (as opposed to people) can also travel through time.
  • money is something like energy that can travel through time. And it is a very useful energy, but at the same time very dangerous as well. Wherever
  • Aristotle condemned interest162 not only from a moral standpoint, but also for metaphysical reasons. Thomas Aquinas shared the same fear of interest and he too argued that time does not belong to us, and that is why we must not require interest.
  • MONEY AS ENERGY: TIME TRAVEL AND GROSS DEBT PRODUCT (GDP)
  • Due to this characteristic, we can energy-strip the future to the benefit of the present. Debt can transfer energy from the future to the present.163 On the other hand, saving can accumulate energy from the past and send it to the present.
  • labor was not considered degrading in the Old Testament. On the contrary, the subjugation of nature is even a mission from God that originally belonged to man’s very first blessings.
  • LABOR AND REST: THE SABBATH ECONOMY
  • The Jews as well as Aristotle behaved very guardedly toward loans. The issue of interest/usury became one of the first economic debates. Without having an inkling of the future role of economic policy (fiscal and monetary), the ancient Hebrews may have unwittingly felt that they were discovering in interest a very powerful weapon, one that can be a good servant, but (literally) an enslaving master as well.
  • It’s something like a dam. When we build one, we are preventing periods of drought and flooding in the valley; we are limiting nature’s whims and, to a large extent, avoiding its incalculable cycles. Using dams, we can regulate the flow of water to nearly a constant. With it we tame the river (and we can also gain
  • But if we do not regulate the water wisely, it may happen that we would overfill the dam and it would break. For the cities lying in the valley, their end would be worse than if a dam were never there.
  • If man lived in harmony with nature before, now, after the fall, he must fight; nature stands against him and he against it and the animals. From the Garden we have moved unto a (battle)field.
  • Only after man’s fall does labor turn into a curse.168 It could even be said that this is actually the only curse, the curse of the unpleasantness of labor, that the Lord places on Adam.
  • Both Plato and Aristotle consider labor to be necessary for survival, but that only the lower classes should devote themselves to it so that the elites would not have to be bothered with it and so that they could devote themselves to “purely spiritual matters—art, philosophy, and politics.”
  • Work is also not only a source of pleasure but a social standing; It is considered an honor. “Do you see a man skilled in his work? He will serve before kings.”170 None of the surrounding cultures appreciate work as much. The idea of the dignity of labor is unique in the Hebrew tradition.
  • Hebrew thinking is characterized by a strict separation of the sacred from the profane. In life, there are simply areas that are holy, and in which it is not allowed to economize, rationalize, or maximize efficiency.
  • good example is the commandment on the Sabbath. No one at all could work on this day, not even the ones who were subordinate to an observant Jew:
  • the message of the commandment on Saturday communicated that people were not primarily created for labor.
  • Paradoxically, it is precisely this commandment out of all ten that is probably the most violated today.
  • Aristotle even considers labor to be “a corrupted waste of time which only burdens people’s path to true honour.”
  • we have days when we must not toil connected (at least lexically) with the word meaning emptiness: the English term “vacation” (or emptying), as with the French term, les vacances, or German die Freizeit, meaning open time, free time, but also…
  • Translated into economic language: The meaning of utility is not to increase it permanently but to rest among existing gains. Why do we learn how to constantly increase gains but not how to…
  • This dimension has disappeared from today’s economics. Economic effort has no goal at which it would be possible to rest. Today we only know growth for growth’s sake, and if our company or country prospers, that does not…
  • Six-sevenths of time either be dissatisfied and reshape the world into your own image, man, but one-seventh you will rest and not change the creation. On the seventh day, enjoy creation and enjoy the work of your hands.
  • the purpose of creation was not just creating but that it had an end, a goal. The process was just a process, not a purpose. The whole of Being was created so…
  • Saturday was not established to increase efficiency. It was a real ontological break that followed the example of the Lord’s seventh day of creation. Just as the Lord did not rest due to tiredness or to regenerate strength; but because He was done. He was done with His work, so that He could enjoy it, to cherish in His creation.
  • If we believe in rest at all today, it is for different reasons. It is the rest of the exhausted machine, the rest of the weak, and the rest of those who can’t handle the tempo. It’s no wonder that the word “rest…
  • Related to this, we have studied the first mention of a business cycle with the pharaoh’s dream as well as seen a first attempt (that we may call…
  • We have tried to show that the quest for a heaven on Earth (similar to the Jewish one) has, in its desacralized form, actually also been the same quest for many of the…
  • We have also seen that the Hebrews tried to explain the business cycle with morality and ethics. For the Hebrews,…
  • ancient Greek economic ethos, we will examine two extreme approaches to laws and rules. While the Stoics considered laws to be absolutely valid, and utility had infinitesimal meaning in their philosophy, the Epicureans, at least in the usual historical explanation, placed utility and pleasure in first place—rules were to be made based on the principle of utility.
  • CONCLUSION: BETWEEN UTILITY AND PRINCIPLE The influence of Jewish thought on the development of market democracy cannot be overestimated. The key heritage for us was the lack of ascetic perception of the world, respect to law and private…
  • We have tried to show how the Torah desacralized three important areas in our lives: the earthly ruler, nature,…
  • What is the relationship between the good and evil that we do (outgoing) and the utility of disutility that we (expect to) get as a reward (incoming)? We have seen…
  • The Hebrews never despised material wealth; on contrary, the Jewish faith puts great responsibility on property management. Also the idea of progress and the linear perception of time gives our (economic)…
  • the Hebrews managed to find something of a happy compromise between both of these principles.
  • will not be able to completely understand the development of the modern notion of economics without understanding the disputes between the Epicureans and the Stoics;
  • poets actually went even further, and with their speech they shaped and established reality and truth. Honor, adventure, great deeds, and the acclaim connected with them played an important role in the establishment of the true, the real.
  • those who are famous will be remembered by people. They become more real, part of the story, and they start to be “realized,” “made real” in the lives of other people. That which is stored in memory is real; that which is forgotten is as if it never existed.
  • Today’s scientific truth is founded on the notion of exact and objective facts, but poetic truth stands on an interior (emotional) consonance with the story or poem. “It is not addressed first to the brain … [myth] talks directly to the feeling system.”
  • “epic and tragic poets were widely assumed to be the central ethical thinkers and teachers of Greece; nobody thought of their work as less serious, less aimed at truth, than the speculative prose treatises of historians and philosophers.”5 Truth and reality were hidden in speech, stories, and narration.
  • Ancient philosophy, just as science would later, tries to find constancy, constants, quantities, inalterabilities. Science seeks (creates?) order and neglects everything else as much as it can. In their own experiences, everyone knows that life is not like that,
  • Just as scientists do today, artists drew images of the world that were representative, and therefore symbolic, picturelike, and simplifying (but thus also misleading), just like scientific models, which often do not strive to be “realistic.”
  • general? In the end, poetry could be more sensitive to the truth than the philosophical method or, later, the scientific method. “Tragic poems, in virtue of their subject matter and their social function, are likely to confront and explore problems about human beings and luck that a philosophical text might be able to omit or avoid.”8
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The Agency at the Center of America's Tech Fight With China - The New York Times - 0 views

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  • The Bureau of Industry and Security, a division of the Commerce Department, wields significant power given its role in determining the types of technology that companies can export and that foreign businesses can have access to.
  • American industry has held too much sway over the bureau.
  • putting a hard-liner at the helm could backfire and harm U.S. national security by starving American industry of revenue it needs to stay on the cutting edge of research and encouraging it to relocate offshore.
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  • The bureau’s powers became clear during the Trump administration, which wielded its authority aggressively, though somewhat erratically, using the agency to curb exports of advanced technology goods like semiconductors to the telecommunications company Huawei and other Chinese businesses.
  • The Biden administration is still carrying out a review of its China policies and has not indicated how it plans to use the bureau’s powers.
  • “China is the only country with the economic, diplomatic, military, and technological power to seriously challenge the stable and open international system — all the rules, values, and relationships that make the world work the way we want it to,”
  • That includes how to use the Commerce Department’s powers, including whether to block more exports of American technology, whether to keep or scrap Mr. Trump’s tariffs on foreign metals, and how to set the standards for national security reviews of foreign investments.
  • They have an overall goal to become the leading country in the world, the wealthiest country in the world and the most powerful country in the world. That’s not going to happen on my watch because the United States are going to continue to grow and expand.”
  • Congress updated its laws governing export controls, giving the Bureau of Industry and Security more power to determine what kind of emerging technologies cannot be shared with China and other geopolitical rivals.
  • It’s that these guys have been trained for 30 years to think that exports are good for America and that’s that,” Mr. Scissors said. “So surprise, they don’t want tighter export controls.”
  • “The sense of urgency in recent years inclined our leadership to make decisions without reference to what industry thought,
  • the Biden administration is considering candidates to lead the Bureau of Industry and Security.
  • Mr. Wolf, who was previously assistant secretary at the bureau, issued the sanctions against ZTE. He has consistently argued that restrictions that are unclear and unpredictable can backfire, “harming the very interests they were designed to protect.”
  • The administration may also be considering less prominent candidates for the bureau’s three Senate-confirmed posts,
  • Whoever leads the bureau, officials at the National Security Council are likely to play a guiding role, according to people familiar with the deliberations.
Javier E

Martha Raddatz and the faux objectivity of journalists | Glenn Greenwald | Comment is f... - 2 views

www.guardian.co.uk/...raddatz-debate-objectivity

bias objectivity journalism US

shared by Javier E on 14 Oct 12 - No Cached
  • virtually no journalists are driven by this type of objectivity. They are, instead, awash in countless highly ideological assumptions that are anything but objective.
  • this renders their worldview every bit as subjective and ideological as the opinionists and partisans they scorn.
  • there were no questions about whether the US would have the legal or moral right to launch an aggressive attack on Iran. That the US has the right to attack any country it wants is one of those unexamined assumptions in Washington discourse, probably the supreme orthodoxy of the nation's "foreign policy community".
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  • that is a conception of objectivity so shallow as to be virtually meaningless, in large part because the two parties so often share highly questionable assumptions and orthodoxies on the most critical issues.
  • The highly questionable assumptions tacitly embedded in the questions Raddatz asked illustrate how this works, as does the questions she pointedly and predictably did not ask.
  • the very idea that Iran poses some kind of major "national security" crisis for the US – let alone that there is "really no bigger national security" issue "this country is facing" – is absurd. At the very least, it's highly debatable.The US has Iran virtually encircled militarily. Even with the highly implausible fear-mongering claims earlier this year about Tehran's planned increases in military spending, that nation's total military expenditures is a tiny fraction of what the US spends. Iran has demonstrated no propensity to launch attacks on US soil, has no meaningful capability to do so, and would be instantly damaged, if not (as Hillary Clinton once put it) "totally obliterated" if they tried. Even the Israelis are clear that Iran has not even committed itself to building a nuclear weapon.
  • That Iran is some major national security issue for the US is a concoction of the bipartisan DC class that always needs a scary foreign enemy. The claim is frequently debunked in multiple venues. But because both political parties embrace this highly ideological claim, Raddatz does, too.
  • one of the most strictly enforced taboos in establishment journalism is the prohibition on aggressively challenging those views that are shared by the two parties. Doing that makes one fringe, unserious and radical: the opposite of solemn objectivity.
  • To the extent that she questioned the possibility of attacking Iran, it was purely on the grounds of whether an attack would be tactically effective,
  • At best, "objectivity" in this world of journalists usually means nothing more than: the absence of obvious and intended favoritism toward either of the two major political parties. As long as a journalist treats Democrats and Republicans more or less equally, they will be hailed – and will hail themselves – as "objective journalists".
  • there was no discussion about the severe suffering imposed on Iranian civilians by the US, whether the US wants to repeat the mass death and starvation it brought to millions of Iraqis for a full decade, or what the consequences of doing that will be.
  • all of Raddatz's questions were squarely within the extremely narrow – and highly ideological – DC consensus about US foreign policy generally and Iran specifically: namely, Iran is a national security threat to the US; it is trying to obtain nuclear weapons; the US must stop them; the US has the unchallenged right to suffocate Iranian civilians and attack militarily
  • the same is true of Raddatz's statements and questions about America's entitlement programs.
  • That social security is "going broke" – a core premise of her question – is, to put it as generously as possible, a claim that is dubious in the extreme. "Factually false" is more apt. This claim lies at the heart of the right-wing and neo-liberal quest to slash entitlement benefits for ordinary Americans – Ryan predictably responded by saying: "Absolutely. Medicare and Social Security are going bankrupt. These are indisputable facts." – but the claim is baseless.
  • this is the primary demonstrable myth being used by the DC class – which largely does not need entitlements – to deceive ordinary Americans into believing that they must "sacrifice" the pittances on which they are now living:"Which federal program took in more than it spent last year, added $95 billion to its surplus and lifted 20 million Americans of all ages out of poverty?"Why, social security, of course, which ended 2011 with a $2.7 trillion surplus."That surplus is almost twice the $1.4 trillion collected in personal and corporate income taxes last year. And it is projected to go on growing until 2021, the year the youngest Baby Boomers turn 67 and qualify for full old-age benefits."So why all the talk about social security 'going broke?' … The reason is that the people who want to kill social security have for years worked hard to persuade the young that the social security taxes they pay to support today's gray hairs will do nothing for them when their own hair turns gray."That narrative has become the conventional wisdom because it is easily reduced to a headline or sound bite. The facts, which require more nuance and detail, show that, with a few fixes, Social Security can be safe for as long as we want."
  • Nonetheless, Raddatz announced this assertion as fact. That's because she's long embedded in the DC culture that equates its own ideological desires with neutral facts. As a result, the entire discussion on entitlement programs proceeded within this narrow, highly ideological, dubious framework
  • That is what this faux journalistic neutrality, whether by design or otherwise, always achieves. It glorifies highly ideological claims that benefit a narrow elite class (the one that happens to own the largest media outlets which employ these journalists) by allowing that ideology to masquerade as journalistic fact
  • is often noted that the Catholic Church stridently opposes reproductive rights. But it is almost never noted that the Church just as stridently opposes US militarism and its economic policies that continuously promote corporate cronyism over the poor. Too much emphasis on that latter fact might imperil the bipartisan commitment to those policies, and so discussion of religious belief is typically confined to the safer arena of social issues. That the Church has for decades denounced the US government's military aggression and its subservience to the wealthiest is almost always excluded from establishment journalistic circles, even as its steadfast opposition to abortion and gay rights is endlessly touted.
johnsonel7

67.3 Million in the United States Spoke a Foreign Language at Home in 2018 | Center for... - 0 views

cis.org/...oke-Foreign-Language-Home-2018

language united states

shared by johnsonel7 on 29 Oct 19 - No Cached
  • Based on analysis of newly released Census Bureau data for 2018, the Center for Immigration Studies finds that 67.3 million residents in the United States now speak a language other than English at home, a number equal to the entire population of France
  • In America's five largest cities, just under half (48 percent) of residents now speak a language other than English at home.
  • As a share of the population, 21.9 percent of U.S. residents speak a foreign language at home — more than double the 11 percent in 1980.
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  • Languages with more than a million people who speak it at home in 2018 were Spanish (41.5 million), Chinese (3.5 million), Tagalog (1.8 million), Vietnamese (1.5 million), Arabic (1.3 million), French (1.2 million), and Korean (1.1 million)
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