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katherineharron

FBI arrests spotlight lessons learned after Charlottesville (opinion) - CNN - 0 views

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

shared by katherineharron on 19 Jan 20 - No Cached
  • On Thursday, the FBI arrested three men, Patrik J. Mathews, 27, Brian M. Lemley Jr., 33, and William G. Bilbrough IV, 19, with firearms charges, and they had plans, an official said, to attend a Virginia pro-gun rally. This followed Virginia Gov. Ralph Northam's declaration of a temporary state of emergency after authorities learned that extremists hoped to use the anti-gun control rally planned next Monday -- Martin Luther King, Jr. Day -- to incite a violent clash.
  • These arrests add to mounting evidence that a decades-old and violent white-power movement is alive and well, perhaps even gaining strength. White power is a social movement that has united neo-Nazis, Klansmen, skinheads, and militiamen around a shared fear of racial annihilation and cultural change. Since 1983, when movement leaders declared war on the federal government, members of such groups have worked together to bring about a race war.
  • JUST WATCHEDOn GPS: What motivates white power activists?ReplayMore Videos ...MUST WATCH position: absol
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  • Silver linings aside, it will take many, many more instances of coordinated response to stop a movement generations in the making. In more than a decade of studying the earlier white power movement, I have become familiar with the themes of underground activity that are today clearly drawing from the earlier movement. In the absence of decisive action across multiple institutions, a rich record of criminal activity and violence will continue to provide these activists with a playbook for further chaos.
  • The Base, furthermore, is what experts call "accelerationist," meaning that its members hope to provoke what they see as an inevitable race war. They have conducted paramilitary training in the Pacific Northwest. Both of these strategies date back to the 1980s, when the Order trained in those forests with hopes of provoking the same race war.
  • One of the men arrested Thursday was formerly a reservist in the Canadian Army, where he received training in explosives and demolition, according to the New York Times. This kind of preparation, too, is common among extremists like these. To take just a few representative examples, in the 1960s, Bobby Frank Cherry, a former Marine trained in demolition, helped fellow members of the United Klans of America to bomb the 16th Street Birmingham Baptist Church, killing four black girls.
  • This news out of Virginia shows that there is a real social benefit when people direct their attention to these events -- and sustain the public conversation about the presence of a renewed white-power movement and what it means for our society.
Javier E

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

www.guardian.co.uk/...-tasting-junk-science-analysis

taste sense perception research

shared by Javier E on 03 Jul 13 - No Cached
  • google_ad_client = 'ca-guardian_js'; google_ad_channel = 'lifeandstyle'; google_max_num_ads = '3'; // Comments Click here to join the discussion. We can't load the discussion on guardian.co.uk because you don't have JavaScript enabled. if (!!window.postMessage) { jQuery.getScript('http://discussion.guardian.co.uk/embed.js') } else { jQuery('#d2-root').removeClass('hd').html( '' + 'Comments' + 'Click here to join the discussion.We can\'t load the ' + 'discussion on guardian.co.uk ' + 'because your web browser does not support all the features that we ' + 'need. If you cannot upgrade your browser to a newer version, you can ' + 'access the discussion ' + 'here.' ); } Wor
  • Hodgson approached the organisers of the California State Fair wine competition, the oldest contest of its kind in North America, and proposed an experiment for their annual June tasting sessions.Each panel of four judges would be presented with their usual "flight" of samples to sniff, sip and slurp. But some wines would be presented to the panel three times, poured from the same bottle each time. The results would be compiled and analysed to see whether wine testing really is scientific.
  • Results from the first four years of the experiment, published in the Journal of Wine Economics, showed a typical judge's scores varied by plus or minus four points over the three blind tastings. A wine deemed to be a good 90 would be rated as an acceptable 86 by the same judge minutes later and then an excellent 94.
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  • Hodgson's findings have stunned the wine industry. Over the years he has shown again and again that even trained, professional palates are terrible at judging wine."The results are disturbing," says Hodgson from the Fieldbrook Winery in Humboldt County, described by its owner as a rural paradise. "Only about 10% of judges are consistent and those judges who were consistent one year were ordinary the next year."Chance has a great deal to do with the awards that wines win."
  • French academic Frédéric Brochet tested the effect of labels in 2001. He presented the same Bordeaux superior wine to 57 volunteers a week apart and in two different bottles – one for a table wine, the other for a grand cru.The tasters were fooled.When tasting a supposedly superior wine, their language was more positive – describing it as complex, balanced, long and woody. When the same wine was presented as plonk, the critics were more likely to use negatives such as weak, light and flat.
  • In 2011 Professor Richard Wiseman, a psychologist (and former professional magician) at Hertfordshire University invited 578 people to comment on a range of red and white wines, varying from £3.49 for a claret to £30 for champagne, and tasted blind.People could tell the difference between wines under £5 and those above £10 only 53% of the time for whites and only 47% of the time for reds. Overall they would have been just as a successful flipping a coin to guess.
  • why are ordinary drinkers and the experts so poor at tasting blind? Part of the answer lies in the sheer complexity of wine.For a drink made by fermenting fruit juice, wine is a remarkably sophisticated chemical cocktail. Dr Bryce Rankine, an Australian wine scientist, identified 27 distinct organic acids in wine, 23 varieties of alcohol in addition to the common ethanol, more than 80 esters and aldehydes, 16 sugars, plus a long list of assorted vitamins and minerals that wouldn't look out of place on the ingredients list of a cereal pack. There are even harmless traces of lead and arsenic that come from the soil.
  • "People underestimate how clever the olfactory system is at detecting aromas and our brain is at interpreting them," says Hutchinson."The olfactory system has the complexity in terms of its protein receptors to detect all the different aromas, but the brain response isn't always up to it. But I'm a believer that everyone has the same equipment and it comes down to learning how to interpret it." Within eight tastings, most people can learn to detect and name a reasonable range of aromas in wine
  • People struggle with assessing wine because the brain's interpretation of aroma and bouquet is based on far more than the chemicals found in the drink. Temperature plays a big part. Volatiles in wine are more active when wine is warmer. Serve a New World chardonnay too cold and you'll only taste the overpowering oak. Serve a red too warm and the heady boozy qualities will be overpowering.
  • Colour affects our perceptions too. In 2001 Frédérick Brochet of the University of Bordeaux asked 54 wine experts to test two glasses of wine – one red, one white. Using the typical language of tasters, the panel described the red as "jammy' and commented on its crushed red fruit.The critics failed to spot that both wines were from the same bottle. The only difference was that one had been coloured red with a flavourless dye
  • Other environmental factors play a role. A judge's palate is affected by what she or he had earlier, the time of day, their tiredness, their health – even the weather.
  • Robert Hodgson is determined to improve the quality of judging. He has developed a test that will determine whether a judge's assessment of a blind-tasted glass in a medal competition is better than chance. The research will be presented at a conference in Cape Town this year. But the early findings are not promising."So far I've yet to find someone who passes," he says.
Javier E

Do Political Experts Know What They're Talking About? | Wired Science | Wired... - 1 views

www.wired.com/...know-what-theyre-talking-about

expertise politics economics research results

shared by Javier E on 09 Aug 11 - No Cached
  • I often joke that every cable news show should be forced to display a disclaimer, streaming in a loop at the bottom of the screen. The disclaimer would read: “These talking heads have been scientifically proven to not know what they are talking about. Their blather is for entertainment purposes only.” The viewer would then be referred to Tetlock’s most famous research project, which began in 1984.
  • He picked a few hundred political experts – people who made their living “commenting or offering advice on political and economic trends” – and began asking them to make predictions about future events. He had a long list of pertinent questions. Would George Bush be re-elected? Would there be a peaceful end to apartheid in South Africa? Would Quebec secede from Canada? Would the dot-com bubble burst? In each case, the pundits were asked to rate the probability of several possible outcomes. Tetlock then interrogated the pundits about their thought process, so that he could better understand how they made up their minds.
  • Most of Tetlock’s questions had three possible answers; the pundits, on average, selected the right answer less than 33 percent of the time. In other words, a dart-throwing chimp would have beaten the vast majority of professionals. These results are summarized in his excellent Expert Political Judgment.
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  • Some experts displayed a top-down style of reasoning: politics as a deductive art. They started with a big-idea premise about human nature, society, or economics and applied it to the specifics of the case. They tended to reach more confident conclusions about the future. And the positions they reached were easier to classify ideologically: that is the Keynesian prediction and that is the free-market fundamentalist prediction and that is the worst-case environmentalist prediction and that is the best case technology-driven growth prediction etc. Other experts displayed a bottom-up style of reasoning: politics as a much messier inductive art. They reached less confident conclusions and they are more likely to draw on a seemingly contradictory mix of ideas in reaching those conclusions (sometimes from the left, sometimes from the right). We called the big-idea experts “hedgehogs” (they know one big thing) and the more eclectic experts “foxes” (they know many, not so big things).
  • The most consistent predictor of consistently more accurate forecasts was “style of reasoning”: experts with the more eclectic, self-critical, and modest cognitive styles tended to outperform the big-idea people (foxes tended to outperform hedgehogs).
  • Lehrer: Can non-experts do anything to encourage a more effective punditocracy?
  • Tetlock: Yes, non-experts can encourage more accountability in the punditocracy. Pundits are remarkably skillful at appearing to go out on a limb in their claims about the future, without actually going out on one. For instance, they often “predict” continued instability and turmoil in the Middle East (predicting the present) but they virtually never get around to telling you exactly what would have to happen to disconfirm their expectations. They are essentially impossible to pin down. If pundits felt that their public credibility hinged on participating in level playing field forecasting exercises in which they must pit their wits against an extremely difficult-to-predict world, I suspect they would be learn, quite quickly, to be more flexible and foxlike in their policy pronouncements.
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runlai_jiang

A New Antidote for Noisy Airports: Slower Planes - WSJ - 0 views

www.wsj.com/...-for-noisy-airports-1520429994

technology airplane noise

shared by runlai_jiang on 07 Mar 18 - No Cached
  • Urban airports like Boston’s Logan thought they had silenced noise issues with quieter planes. Now complaints pour in from suburbs 10 to 15 miles away because new navigation routes have created relentless noise for some homeowners. Photo: Alamy By Scott McCartney Scott McCartney The Wall Street Journal BiographyScott McCartney @MiddleSeat Scott.McCartney@wsj.com March 7, 2018 8:39 a.m. ET 146 COMMENTS saveSB107507240220
  • It turns out engines aren’t the major culprit anymore. New airplanes are much quieter. It’s the “whoosh” that big airplanes make racing through the air.
  • Computer models suggest slowing departures by 30 knots—about 35 miles an hour—would reduce noise on the ground significantly.
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  • The FAA says it’s impressed and is moving forward with recommendations Boston has made.
  • . A working group is forming to evaluate the main recommendation to slow departing jets to a speed limit of 220 knots during the climb to 10,000 feet, down from 250 knots.
  • New routes put planes over quiet communities. Complaints soared. Phoenix neighborhoods sued the FAA; Chicago neighborhoods are pushing for rotating runway use. Neighborhoods from California to Washington, D.C., are fighting the new procedures that airlines and the FAA insist are vital to future travel.
  • “It’s a concentration problem. It’s a frequency problem. It’s not really a noise problem.”
  • “The flights wake you up. We get a lot of complaints from young families with children,” says Mr. Wright, a data analyst who works from home for a major health-care company.
  • In Boston, an analysis suggested only 54% of the complaints Massport received resulted from noise louder than 45 decibels—about the level of background noise. When it’s relentless, you notice it more.
  • With a 30-knot reduction, noise directly under the flight track would decrease by between 1.5 and 5 decibels and the footprint on the ground would get a lot skinnier, sharply reducing the number of people affected, Mr. Hansman says.
  • The industry trade association Airlines for America has offered cautious support of the Boston recommendations. In a statement, the group said the changes must be safe, work with a variety of aircraft and not reduce the airport’s capacity for takeoffs and landings.
  • Air-traffic controllers will need to delay a departure a bit to put more room between a slower plane and a faster one, or modify its course slightly.
Javier E

Beyond Billboards - The Daily Dish | By Andrew Sullivan - 0 views

andrewsullivan.theatlantic.com/...beyond-billboards.html

Christianity Christmas myth sin

shared by Javier E on 12 Dec 10 - No Cached
  • The Atlantic Home todaysDate();Sunday, December 12, 2010Sunday, December 12, 2010 Go Follow the Atlantic » atlanticPrintlayoutnavigation()Politics Presented ByBack to the Gold Standard? Joshua GreenSenate Dems Lose Vote on 'Don't Ask' RepealMegan Scully & Dan FriedmanA Primary Challenge to Obama? Marc Ambinder Business Presented byif (typeof window.dartOrd == 'undefined') {window.dartOrd = ('000000000' + Math.ceil(Math.random()*1000000000).toString()).slice(-9);}jsProperties = 'TheAtlanticOnline/channel_business;pos=navlogo;sz=88x31,215x64;tile=1';document.write('');if( $(".adNavlogo").html().search("grey.gif") != -1 ){$(".adNavlogo").hide();}Will the Economy Get Jobs for Christmas?Daniel Indiviglio27 Key Facts About US ExportsDerek ThompsonThe Last StimulusDerek Thompson Culture Presented ByThe 10 Biggest Sports Stories of 2010Eleanor Barkhorn and Kevin Fallon al
  • at the force behind all that exists actually intervened in the consciousness of humankind in the form of a man so saturated in godliness that merely being near him healed people of the weight of the world's sins.
Javier E

How To Look Smart, Ctd - The Daily Dish | By Andrew Sullivan - 0 views

andrewsullivan.theatlantic.com/...how-to-look-smart-ctd-2.html

reading intelligence testing

shared by Javier E on 08 Feb 11 - No Cached
  • The Atlantic Home todaysDate();Tuesday, February 8, 2011Tuesday, February 8, 2011 Go Follow the Atlantic » Politics Presented by When Ronald Reagan Endorsed Ron Paul Joshua Green Epitaph for the DLC Marc Ambinder A Hard Time Raising Concerns About Egypt Chris Good Business Presented by Could a Hybrid Mortgage System Work? Daniel Indiviglio Fighting Bias in Academia Megan McArdle The Tech Revolution For Seniors Derek Thompson Culture Presented By 'Tiger Mother' Creates a New World Order James Fallows Justin Bieber: Daydream Believer James Parker <!-- /li
  • these questions tend to overlook the way IQ tests are designed. As a neuropsychologist who has administered hundreds of these measures, I can tell you that their structures reflect a deeply embedded bias toward intelligence as a function of reading skills
huffem4

How to Use Critical Thinking to Separate Fact From Fiction Online | by Simon Spichak | ... - 2 views

medium.com/...om-fiction-online-b13ee6bb2a14

shared by huffem4 on 01 Nov 20 - No Cached
  • Critical thinking helps us frame everyday problems, teaches us to ask the correct questions, and points us towards intelligent solutions.
  • Critical thinking is a continuing practice that involves an open mind and methods for synthesizing and evaluating the quality of knowledge and evidence, as well as an understanding of human errors.
  • Step 1. What We Believe Depends on How We Feel
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  • One of the first things I ask myself when I read a headline or find a claim about a product is if the phrase is emotionally neutral. Some headlines generate outrage or fear, indicating that there is a clear bias. When we read something that exploits are emotions, we must be careful.
  • misinformation tends to play on our emotions a lot better than factual reporting or news.
  • When I’m trying to figure out whether a claim is factual, there are a few questions I always ask myself.Does the headline, article, or information evoke fear, anger, or other strong negative emotions?Where did you hear about the information? Does it cite any direct evidence?What is the expert consensus on this information?
  • Step 2. Evidence Synthesis and EvaluationSometimes I’m still feeling uncertain if there’s any truth to a claim. Even after taking into account the emotions it evokes, I need to find the evidence of a claim and evaluate its quality
  • Often, the information that I want to check is either political or scientific. There are different questions I ask myself, depending on the nature of these claims.
  • Political claims
  • Looking at multiple different outlets, each with its own unique biases, helps us get a picture of the issue.
  • I use multiple websites specializing in fact-checking. They provide primary sources of evidence for different types of claims. Here is a list of websites where I do my fact-checking:
  • SnopesPolitifactFactCheckMedia Bias/Fact Check (a bias assessor for fact-checking websites)Simply type in some keywords from the claim to find out if it’s verified with primary sources, misleading, false, or unproven.
  • Science claims
  • Often we tout science as the process by which we uncover absolute truths about the universe. Once many scientists agree on something, it gets disseminated in the news. Confusion arises once this science changes or evolves, as is what happened throughout the coronavirus pandemic. In addition to fear and misinformation, we have to address a fundamental misunderstanding of the way science works when practicing critical thinking.
  • It is confusing to hear about certain drugs found to cure the coronavirus one moment, followed by many other scientists and researchers saying that they don’t. How do we collect and assess these scientific claims when there are discrepancies?
  • A big part of these scientific findings is difficult to access for the public
  • Sometimes the distinction between scientific coverage and scientific articles isn’t clear. When this difference is clear, we might still find findings in different academic journals that disagree with each other. Sometimes, research that isn’t peer-reviewed receives plenty of coverage in the media
  • Correlation and causation: Sometimes a claim might present two factors that appear correlated. Consider recent misinformation about 5G Towers and the spread of coronavirus. While there might appear to be associations, it doesn’t necessarily mean that there is a causative relationship
  • To practice critical thinking with these kinds of claims, we must ask the following questions:Does this claim emerge from a peer-reviewed scientific article? Has this paper been retracted?Does this article appear in a reputable journal?What is the expert consensus on this article?
  • The next examples I want to bring up refer to retracted articles from peer-reviewed journals. Since science is a self-correcting process, rather than a decree of absolutes, mistakes and fraud are corrected.
  • Briefly, I will show you exactly how to tell if the resource you are reading is an actual, peer-reviewed scientific article.
  • How does science go from experiments to the news?
  • researchers outline exactly how they conducted their experiments so other researchers can replicate them, build upon them, or provide quality assurance for them. This scientific report does not go straight to the nearest science journalist. Websites and news outlets like Scientific American or The Atlantic do not publish scientific articles.
  • Here is a quick checklist that will help you figure out if you’re viewing a scientific paper.
  • Once it’s written up, researchers send this manuscript to a journal. Other experts in the field then provide comments, feedback, and critiques. These peer reviewers ask researchers for clarification or even more experiments to strengthen their results. Peer review often takes months or sometimes years.
  • Some peer-reviewed scientific journals are Science and Nature; other scientific articles are searchable through the PubMed database. If you’re curious about a topic, search for scientific papers.
  • Peer-review is crucial! If you’re assessing the quality of evidence for claims, peer-reviewed research is a strong indicator
  • Finally, there are platforms for scientists to review research even after publication in a peer-reviewed journal. Although most scientists conduct experiments and interpret their data objectively, they may still make errors. Many scientists use Twitter and PubPeer to perform a post-publication review
  • Step 3. Are You Practicing Objectivity?
  • To finish off, I want to discuss common cognitive errors that we tend to make. Finally, there are some framing questions to ask at the end of our research to help us with assessing any information that we find.
  • Dunning-Kruger effect: Why do we rely on experts? In 1999, David Dunning and Justin Kruger published “Unskilled and unaware of it: how difficulties in recognizing one’s own incompetence lead to inflated self-assessments.” They found that the less a person understands about a topic, the more confident of their abilities or knowledge they will be
  • How does this relate to critical thinking? If you’re reading a claim sourced or written by somebody who lacks expertise in a field, they are underestimating its complexity. Whenever possible, look for an authoritative source when synthesizing and evaluating evidence for a claim.
  • Survivorship bias: Ever heard someone argue that we don’t need vaccines or seatbelts? After all, they grew up without either of them and are still alive and healthy!These arguments are appealing at first, but they don’t account for any cases of failures. They are attributing a misplaced sense of optimism and safety by ignoring the deaths that occurred resultant from a lack of vaccinations and seatbelts
  • When you’re still unsure, follow the consensus of the experts within the field. Scientists pointed out flaws within this pre-print article leading to its retraction. The pre-print was removed from the server because it did not hold up to proper scientific standards or scrutiny.
  • Now with all the evidence we’ve gathered, we ask ourselves some final questions. There are plenty more questions you will come up with yourself, case-by-case.Who is making the original claim?Who supports these claims? What are their qualifications?What is the evidence used for these claims?Where is this evidence published?How was the evidence gathered?Why is it important?
  • “even if some data is supporting a claim, does it make sense?” Some claims are deceptively true but fall apart when accounting for this bias.
Javier E

History News Network | History Gets Into Bed with Psychology, and It's a Happy Match - 0 views

hnn.us/153891

history psychology cognitive bias

shared by Javier E on 26 Nov 13 - No Cached
  • The fact that many of our self-protective delusions are built into the way the brain works is no justification for not trying to override them. Knowing how dissonance works helps us identify our own inclinations to perpetuate errors -- and protect ourselves from those who can’t. Or won’t.Related LinksWhat Historians Can Learn from the Social Sciences and Sciences /* * * CONFIGURATION VARIABLES: EDIT BEFORE PASTING INTO YOUR WEBPAGE * * */ var disqus_shortname = 'hnndev'; // required: replace example with your forum shortname /* * * DON'T EDIT BELOW THIS LINE * * */ (function() { var dsq = document.createElement('script'); dsq.type = 'text/javascript'; dsq.async = true; dsq.src = '//' + disqus_shortname + '.disqus.com/embed.js'; (document.getElementsByTagName('head')[0] || document.getElementsByTagName('body')[0]).appendChild(dsq); })(); Please enable JavaScript to view the comments powered by Disqus. News Breaking News Historians DC Breaking News Historians DC ‘Scottsboro Boys’ pardoned in Alabama ‘November 22, 1963’ U-Boat discovered off the coast of Indonesia Vatican publicly unveils bone fragments said to belong to St. Peter Pictured: the 'real site' of the Hanging Gardens of Babylon Historian: Taiwan can use WWII legacy to improve standing with China 'I Take Long Walks': The Emotional Lives of Holocaust Scholars Chinese historian: Xi Jinping a master of "neo-authoritarianism" History Comes to Life With Tweets From Past Celtic Paths, Illuminated by a Sundial try{for(var lastpass_iter=0; lastpass_iter < document.forms.length; lastpass_iter++){ var lastpass_f = document.forms[lastpass_iter]; if(typeof(lastpass_f.lpsubmitorig2)=="undefined"){ lastpass_f.lpsubmitorig2 = lastpass_f.submit; lastpass_f.submit = function(){ var form=this; var customEvent = document.createEvent("Event"); customEvent.initEvent("lpCustomEvent", true, true); var d = document.getElementById("hiddenlpsubmitdiv"); for(var i = 0; i < document.forms.length; i++){ if(document.forms[i]==form){ d.innerText=i; } } d.dispatchEvent(customEvent); form.lpsubmitorig2(); } } }}catch(e){}
  • at last, history has gotten into bed with psychological science, and it’s a happy match. History gives us the data of, in Barbara Tuchman’s splendid words, our march of folly -- repeated examples of human beings unable and unwilling to learn from mistakes, let alone to admit them. Cognitive science shows us why
  • Our brains, which have allowed us to travel into outer space, have a whole bunch of design flaws, which is why we have so much breathtaking bumbling here on Earth.
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  • Of the many built-in biases in human thought, three have perhaps the greatest consequences for our own history and that of nations: the belief that we see things as they really are, rather than as we wish them to be; the belief that we are better, kinder, smarter, and more ethical than average; and the confirmation bias, which sees to it that we notice, remember, and accept information that confirms our beliefs -- and overlook, forget, and discount information that disconfirms our beliefs.
  • The great motivational theory that accommodates all of these biases is cognitive dissonance, developed by Leon Festinger in 1957 and further refined and transformed into a theory of self-justification by his student (and later my coauthor and friend) Elliot Aronson. The need to reduce dissonance is the key mechanism that underlies the reluctance to be wrong, to change our minds, to admit serious mistakes, and to be unwilling to accept unwelcome information
  • The greater the dissonance between who we are and the mistake we made or the cruelty we committed, the greater the need to justify the mistake, the crime, the villainy, instead of admitting and rectifying it
Javier E

New Statesman - The Joy of Secularism: 11 Essays for How We Live Now - 0 views

www.newstatesman.com/...world-secular-means-god

secularism postmodernism dogmatism truth love

shared by Javier E on 09 Aug 13 - No Cached
  • Art &amp; Design Books Film Ideas Music &amp; Performance TV &amp; Radio Food &amp; Drink Blog Return to: Home | Culture | Books The Joy of Secularism: 11 Essays for How We Live Now By George Levine Reviewed by Terry Eagleton - 22 June 2011 82 comments Print version Email a friend Listen RSS Misunderstanding what it means to be secular.
  • Societies become truly secular not when they dispense with religion but when they are no longer greatly agitated by it. It is when religious faith ceases to be a vital part of the public sphere
  • Christianity is certainly other-worldly, and so is any reasonably sensitive soul who has been reading the newspapers. The Christian gospel looks to a future transformation of the appalling mess we see around us into a community of justice and friendship, a change so deep-seated and indescribable as to make Lenin look like a Lib Dem.“This [world] is our home," Levine comments. If he really feels at home in this crucifying set-up, one might humbly suggest that he shouldn't. Christians and political radicals certainly don't.
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  • he suspects that Christian faith is other-worldly in the sense of despising material things. Material reality, in his view, is what art celebrates but religion does not. This is to forget that Gerard Manley Hopkins was a Jesuit. It is also to misunderstand the doctrine of Creation
  • Adam Phillips writes suggestively of human helplessness as opposed to the sense of protectedness that religious faith supposedly brings us, without noticing that the signifier of God for the New Testament is the tortured and executed corpse of a suspected political criminal.
  • None of these writers points out that if Christianity is true, then it is all up with us. We would then have to face the deeply disagreeable truth that the only authentic life is one that springs from a self-dispossession so extreme that it is probably beyond our power.
  • Secularisation is a lot harder than people tend to imagine. The history of modernity is, among other things, the history of substitutes for God. Art, culture, nation, Geist, humanity, society: all these, along with a clutch of other hopeful aspirants, have been tried from time to time. The most successful candidate currently on offer is sport, which, short of providing funeral rites for its spectators, fulfils almost every religious function in the book.
  • The Christian paradigm of love, by contrast, is the love of strangers and enemies, not of those we find agreeable. Civilised notions such as mutual sympathy, more's the pity, won't deliver us the world we need.
  • What exactly," he enquires, "does the invocation of some supernatural being add?" A Christian might reply that it adds the obligations to give up everything one has, including one's life, if necessary, for the sake of others. And this, to say the least, is highly inconvenient.
  • If Friedrich Nietzsche was the first sincere atheist, it is because he saw that the Almighty is exceedingly good at disguising Himself as something else, and that much so-called secularisation is accordingly bogus.
  • Postmodernism is perhaps best seen as Nietzsche shorn of the metaphysical baggage. Whereas modernism is still haunted by a God-shaped absence, postmodern culture is too young to remember a time when men and women were anguished by the fading spectres of truth, reality, nature, value, meaning, foundations and the like. For postmodern theory, there never was any truth or meaning in the first place
  • Postmodernism is properly secular, but it pays an immense price for this coming of age - if coming of age it is. It means shelving all the other big questions, too, as hopelessly passé. It also involves the grave error of imagining that all faith or passionate conviction is inci­piently dogmatic. It is not only religious belief to which postmodernism is allergic, but belief as such. Advanced capitalism sees no need for the stuff. It is both politically divisive and commercially unnecessary.
Javier E

Movie Review: Inside Job - Barron's - 0 views

www.barrons.com/...111904502004575562621077193024

psychology economics great recession documentary review

shared by Javier E on 09 Mar 16 - No Cached
  • On the outsize role of the GSEs and other federal agencies in high-risk mortgages, figures compiled by former Fannie Mae Chief Credit Officer Edward Pinto show that as of mid-2008, more than 70% were accounted for by the federal government in one way or another, with nearly two-thirds of that held by Fannie and Freddie.
  • As has been documented, for example, in a forthcoming book on the GSEs called Guaranteed to Fail, there was a steady increase in affordable housing mandates imposed on these enterprises by Congress, one of several reasons why they were hardly like other capitalist enterprises, but tools and beneficiaries of government.
  • I asked Ferguson why Inside Job made such brief mention of Fannie Mae and Freddie Mac, and even then without noting that they are government-sponsored enterprises, subject to special protection by the federal government—which their creditors clearly appreciated, given the unusually low interest rates their debt commanded.
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  • Ferguson replied that their role in subprime mortgages was not very significant, and that in any case their behavior was not much different from that of other capitalist enterprises.
  • We get no inkling that Rajan's views on what made the world riskier, as set forth in his book, veer quite radically from those of Inside Job. They include, as he has written, "the political push for easy housing credit in the United States and the lax monetary policy [by the Federal Reserve] in the years 2003-2005."
  • Rajan, author of Fault Lines, a recent book on the debacle, speaks with special authority to fans of Inside Job. Not only is he in the movie—one of the talking heads speaking wisdom about what occurred—he is accurately presented as having anticipated the meltdown in a 2005 paper called "Has Financial Development Made the World Riskier?" But the things he is quoted as saying in the film are restricted to serving its themes.
  • Yet it's impossible to understand what happened without grasping the proactive role played by government. "The banking sector did not decide out of the goodness of its heart to extend mortgages to poor people," commented University of Chicago Booth School of Business Finance Professor Raghuram Rajan in a telephone interview last week. "Politicians did that, and they would have taken great umbrage if the regulator stood in the way of more housing credit."
  • THE STORY RECOUNTED in Inside Job is that principles like safety and soundness were flouted by greedy Wall Street capitalists who brought down the economy with the help of certain politicians, political appointees and corrupt academicians. Despite the attempts and desires of some, including Barney Frank, to regulate the mania, the juggernaut prevails to this day, under the presidency of Barack Obama.
  • This version of the story contains some elements of truth.
  • Text Size Regular Medium Large "A MASTERPIECE OF INVESTIGATIVE nonfiction moviemaking," wrote the film critic of the Boston Globe. "Rests its outrage on reason, research and careful argument," opined the New York Times. The "masterpiece" referred to was the recently released Inside Job, a documentary film that focuses on the causes of the 2008 financial crisis.
katedriscoll

Sense Perception Notes - ToK - 0 views

www.ibmastery.com/...tion-notes-theory-of-knowledge

shared by katedriscoll on 15 Jan 21 - No Cached
  • "Perception by the senses rather than by the intellect." (Dictionary.com)
  • "Perception by or based on stimulation of the senses." (Medical Dictionary)
  • We perceive the world through our five senses. (Hearing, Sight, Smell, Touch, Taste) Our sense receptors are stimulated by sensory information. The brain translates the sensory information into sensations such as sound, taste, temperature, etc. Higher centres in the brain either ignore or recognize the sensations and their meanings, based on neuronal networks of past association and expectation. (Some of this stage 3 work actually involves reasoning).&nbsp; Click the video to see a coffee-taste expert discuss the intricacies of how different coffees taste. &nbsp;&nbsp; Sense perception is an important dimension of comprehending the world around us. It allows us to gather information from the outside world, so we can then go on to hopefully make sense of it
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  • Stimuli are involuntarily being compared and contrasted with previous experiences. For example, when you see when you see stop light change from red to green, your mind perceives this change in colour, not so much as a change in colour, but more as a signal to move forward.
  • What we perceive depends on what is important and interest in at the time for each person (Cultural Influences on Perception).&nbsp;Our perceptions and conceptions are affected by things such as biases, motivations emotions cultural perspectives interests, expectations and background experiences (existing knowledge)
  • Optical illusions are very popular with students just starting out in ToK. They are clear evidence that we have weaknesses in terms of how our mind interprets stimuli. Often things are not as they appear. Our previous experiences with similar stimulai impairs our perception.
aprossi

These 10 House Republicans voted to impeach Trump on Wednesday - CNNPolitics - 1 views

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

trump knowledge education

shared by aprossi on 14 Jan 21 - No Cached
  • These 10 House Republicans voted to impeach Trump on Wednesday
  • The House of Representatives voted to impeach President Donald Trump
  • 10 House Republicans. That includes
  • ...2 more annotations...
  • "incitement of insurrection."
  • Rep. Adam Kinzinger of IllinoisRep. Liz Cheney of WyomingRep. John Katko of New YorkRep. Fred Upton of MichiganRep. Jaime Herrera Beutler of WashingtonRep. Dan Newhouse of WashingtonRep. Peter Meijer of MichiganRep. Anthony Gonzalez of OhioRep. Tom Rice of South CarolinaRep. David Valadao of California
katedriscoll

Memory Notes - ToK - 0 views

www.ibmastery.com/...mory-notes-theory-of-knowledge

shared by katedriscoll on 15 Jan 21 - No Cached
  • "We can invent only with memory." (Alphonse Karr) “Memory and imagination help [a man] as he works. Not only his own thoughts, but the thoughts of the men of past ages guide his hands; and, as a part of the human race, he creates.” (William Morris) “Memory feeds imagination.” (Amy Tan) “Memory is imagination in reverse.” (Stephen Evans) "Memory is deceptive because it is coloured by today’s events." (Albert Einstein)
  • Memory is the faculty of the mind by which information is encoded, stored, and retrieved (Atkinson &amp; Shiffrin, 1968).
  • A very basic explanation would say that memory is a process of: Perceiving something Information from your perception is sent to your working memory. Information can be retrieved from here (remembered).&nbsp; A fraction of the informati
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  • People tend to trust their memories more than they should. This comes up a lot in discussions about eye witness testimonies in court. People can be absolutely sure they saw or heard something, which they didn't.
Blair Peterson

Cognitive bias cheat sheet - 2 views

betterhumans.coach.me/-bias-cheat-sheet-55a472476b18

psychology bias diversity cognitive-bias thinking rhetoric

shared by Blair Peterson on 20 Sep 16 - No Cached
  • Information overload sucks, so we aggressively filter. Noise becomes signal.Lack of meaning is confusing, so we fill in the gaps. Signal becomes a story.Need to act fast lest we lose our chance, so we jump to conclusions. Stories become decisions.This isn’t getting easier, so we try to remember the important bits. Decisions inform our mental models of the world.
Javier E

Mahatma Gandhi's Seven Deadly Sins - 0 views

deadlysins.com/...gandhi.htm

sin Gandhi

shared by Javier E on 13 Jan 13 - Cached
  • Gandhi's Seven Deadly Sins Mohandas Karamachand Gandhi, one of the most influential figures in modern social and political activism, considered these traits to be the most spiritually perilous to humanity. Wealth without Work Pleasure without Conscience Science without Humanity Knowledge without Character Politics without Principle Commerce without Morality Worship without Sacrifice
Javier E

Football and racist language: Reclaiming the Y-word | The Economist - 0 views

www.economist.com/...football-and-racist-language

racism language meaning

shared by Javier E on 10 Nov 12 - No Cached
  • Game theory Sports Previous Next Latest Game theory Latest from all our blogs Football and racist language Reclaiming the Y-word Nov 9th 2012, 16:28 by B.R. ENGLISH football grounds in the 1980s were not pleasant places. Fans were squeezed into caged terraces which were often left open to the elements. Hooliganism was rife and the country was in a state of moral panic as lurid images of fighting youths became a fixture on news bulletins. Margaret Thatcher, the prime minister, convened a "war cabinet". Ken Bates, the chairman of Chelsea football club, suggested electrifying the fences in the stadiums to keep the warring factions apart. By the end of the decade English football reached its nadir. In 1985, 39 Italian football fans had been killed in Heysel, Belgium after a riot by Liverpool supporters. In 1989, Liverpool supporters themselves were the victims as 96 lost their lives at Hillsborough as a result of incompetent policing.Some time toward the beginning of that decade, aged around ten, your correspondent was taken to his first away game by his father, a fanatical supporter of Tottenham Hotspur. The game was a derby with Chelsea, a bitter London rival. Chelsea's fans were among the game’s most notorious. Many were skinheads; foot soldiers of extreme right-wing parties such as the National Front and the British Movement. Tottenham, because of the area in North London in which it is situated, had a large and visible Jewish following. It did not make for a pleasant combination.&nbsp;At one point during the first half the hostile Chelsea crowd fell suddenly silent. Quietly at first came a hissing sound, like someone letting out gas from a canister. Before long the hissing reached crescendo. It was a terrifying sound for a small boy. But I was too young to grasp the significance. Only later was I filled in: the Chelsea fans were mimicking the sound of cyanide being released at a Nazi concentration camp.&nbsp;As the years wore on, the abuse towards Spurs fans became less subtle. When clubs with a large right-wing following came to Tottenham’s White Hart Lane stadium, such as Chelsea, West Ham, Leeds and Manchester United, the anti-semitism was relentless. One common&nbsp;song ran:Spurs are on their way to BelsenHitler's going to gas ‘em againThe Yids from TottenhamThe Yids from White Hart Lane&nbsp;The Y-word. It was the most relentless chant of all. Thousand of opposition fans, faces snarled, would come together in spiteful mantra: “Yiddo! Yiddo!” It was directed towards Tottenham fans and players alike. It would go on for minutes at a time, many times in a game. After a while it was so commonplace that one became immune to it.&nbsp;At some point during that time, something odd began to happen. Tottenham fans began to appropriate the Y-word. Gradually they began to refer to themselves as Yids. The club’s supporters started to describe themselves as the “Yid Army”. Soon the word was being chanted solely by Tottenham fans referring to themselves in a spirit of celebration and of togetherness. It had been reclaimed in much the same way that the word “nigger” was taken back by black hip-hop artists and “queer” was by gays.As a result, the word died as an insult, at least within football grounds.
huffem4

Why Don't We Prepare Enough for Disasters? - 1 views

greatergood.berkeley.edu/...e_prepare_enough_for_disasters

psychology disaster cognitive bias bias

shared by huffem4 on 23 Aug 20 - No Cached
  • Why do so many of us hide our heads in the sand when faced with the possibility of a catastrophic future event?
  • we are governed by two cognitive systems: one that is more automated and drives instinctual decisions—like quickly moving away from danger—and another that involves more considered thought and drives deliberate decisions—like deciding what house to buy.
  • In these cases, we tend to rely on six biases that can lead us to misperceive our situation and potentially take wrong action (or avoid action altogether). These are nicely described in The Ostrich Paradox, as follows: Myopia: The tendency to focus more on the short-term costs than the future potential benefits of investments. Amnesia: The tendency to forget the lessons of past disasters. Optimism: The tendency to underestimate the likelihood of future hazards. Inertia: The tendency to maintain the status quo or adopt the default option when uncertain about the future benefits of investing now. Simplification: The tendency to selectively consider only certain factors when making choices involving risk. Herding: The tendency to follow the “wisdom” of the crowd.
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  • if taking action now to prevent a future disaster involves a difficult hurdle—such as bureaucratic red tape or high financial, social, or political costs—we will tend to focus on the immediate (avoiding public resistance to increased taxes) versus the future (preventing a catastrophe)
  • it’s best if decision makers don’t prepare for future consequences only by looking at objective risks and vulnerabilities. Instead, planners should be encouraged “to think first about how individuals in hazard-prone areas are likely to perceive risks and why they might not adopt different preparedness measures.
  • The challenge is how to get the public to adopt these principles
runlai_jiang

Impossible Colors and How to See Them - 0 views

www.thoughtco.com/le-colors-introduction-4152091

shared by runlai_jiang on 15 Jan 18 - No Cached
  • Impossible Colors and How to See Them
  • How Impossible Colors Work Basically, the human eye has three types of cone cells that register color that work in an antagonistic fashion:Blue versus yellowRed versus greenLight versus darkThere is overlap between the wavelengths of light covered by the cone cells, so you see more than just blue, yellow, red, and green. White, for example, is not a wavelength of light, yet the human eye perceives it as a mixture of different spectral colors. Because of the opponent process, you can't see both blue and yellow at the same time, nor red and green. These combinations are so-called impossible colors.
  • Chimerical Colors Hyperbolic colors may be seen by staring at a color and then viewing the afterimage on the complementary color opposite it on the color wheel. Dave King / Getty Images
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  • While you can't ordinarily see both red and green or both blue and yellow, visual scientist Hewitt Crane and his colleague Thomas Piantanida published a paper in Science claiming such perception was possible. In their 1983 paper "On Seeing Reddish Green and Yellowish Blue" they claimed volunteers viewing adjacent red and green stripes could see reddish green, while viewers of adjacent yellow and blue stripes could see yellowish blue. The researchers used an eye tracker to hold the
  • The impossible colors reddish green and yellowish blue are imaginary colors that do not occur in the light spectrum. Another type of imaginary color is a chimerical color. A chimerical color is seen by looking at a color until the cone cells are fatigued and then looking at a different color. This produces an afterimage perceived by the brain, not the eyes.Examples of chimerical colors include:Self-luminous colors: Self-luminous colors appear to glow even though no light is emitted. An
  • Stygian colors: Stygian colors are dark and supersaturated. For example, "stygian blue" may be seen by staring at bright yellow and then looking at black. The normal afterimage is dark blue. When viewed against black, the resulting blue is as dark as black, yet colored. Stygian colors appear on black because certain neurons only fire signals in the dark.Hyperbolic colors:
  • Impossible colors like reddish green or yellowish blue are trickier to see. To try to see these colors, put a yellow object and blue object right next to each other and cross your eyes so that the two objects overlap. The same procedure works for green and red. The overlapping region may appear to be a mix of the two colors (i.e., green for blue and yellow, brown for red and green), a field of dots of the component colors, or an unfamiliar color that is both red/green or yellow/blue at once!
Javier E

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

DIIGO_FILE_HOME/7ui9/74ec4c99e72deda4a64da10692a15bf6

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

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

History | TOKTalk.net - 0 views

www.toktalk.net/history

shared by katedriscoll on 25 Mar 21 - No Cached
  • inking the different Areas of Knowledge (AOK) with different Ways of Knowing (WOK) can be quite challenging at times. I now attempted to link History with Language, Logics, Emotion and Sense Perception.
  • Does the way (the language) that certain historical events are presented in history books influence the way that the reader understands these events? What role does loaded language play when talking about historical events? What role do connotation and denotation play when talking about historical events? How can language introduce bias into historical accounts? How does language help or hinder the interpretation of historical facts?
  • recently read an interesting poem by the German poet and playwright Berthold Brecht – a poem which got me thinking. You see, this is one of the TOK illnesses, you start to see TOK everywhere, and also in poetry. Continue reading »
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