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Javier E

How One Stupid Tweet Blew Up Justine Sacco's Life - NYTimes.com - 1 views

www.nytimes.com/...uined-justine-saccos-life.html

social media psychology shame shaming

shared by Javier E on 15 Feb 15 - No Cached
  • I started to wonder about the recipients of our shamings, the real humans who were the virtual targets of these campaigns. So for the past two years, I’ve been interviewing individuals like Justine Sacco: everyday people pilloried brutally, most often for posting some poorly considered joke on social media. Whenever possible, I have met them in person, to truly grasp the emotional toll at the other end of our screens. The people I met were mostly unemployed, fired for their transgressions, and they seemed broken somehow — deeply confused and traumatized.
  • Read literally, she said that white people don’t get AIDS, but it seems doubtful many interpreted it that way. More likely it was her apparently gleeful flaunting of her privilege that angered people. But after thinking about her tweet for a few seconds more, I began to suspect that it wasn’t racist but a reflexive critique of white privilege — on our tendency to naïvely imagine ourselves immune from life’s horrors. Sacco, like Stone, had been yanked violently out of the context of her small social circle. Right?
  • “To me it was so insane of a comment for anyone to make,” she said. “I thought there was no way that anyone could possibly think it was literal.” (She would later write me an email to elaborate on this point. “Unfortunately, I am not a character on ‘South Park’ or a comedian, so I had no business commenting on the epidemic in such a politically incorrect manner on a public platform,” she wrote. “To put it simply, I wasn’t trying to raise awareness of AIDS or piss off the world or ruin my life. Living in America puts us in a bit of a bubble when it comes to what is going on in the third world. I was making fun of that bubble.”)
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  • Her extended family in South Africa were African National Congress supporters — the party of Nelson Mandela. They were longtime activists for racial equality. When Justine arrived at the family home from the airport, one of the first things her aunt said to her was: “This is not what our family stands for. And now, by association, you’ve almost tarnished the family.”
  • I wanted to learn about the last era of American history when public shaming was a common form of punishment, so I was seeking out court transcripts from the 18th and early 19th centuries. I had assumed that the demise of public punishments was caused by the migration from villages to cities. Shame became ineffectual, I thought, because a person in the stocks could just lose himself or herself in the anonymous crowd as soon as the chastisement was over. Modernity had diminished shame’s power to shame — or so I assumed.
  • The pillory and whippings were abolished at the federal level in 1839, although Delaware kept the pillory until 1905 and whippings until 1972. An 1867 editorial in The Times excoriated the state for its obstinacy. “If [the convicted person] had previously existing in his bosom a spark of self-respect this exposure to public shame utterly extinguishes it. . . . The boy of 18 who is whipped at New Castle for larceny is in nine cases out of 10 ruined. With his self-respect destroyed and the taunt and sneer of public disgrace branded upon his forehead, he feels himself lost and abandoned by his fellows.”
  • I told her what Biddle had said — about how she was probably fine now. I was sure he wasn’t being deliberately glib, but like everyone who participates in mass online destruction, uninterested in learning that it comes with a cost.
  • “Well, I’m not fine yet,” Sacco said to me. “I had a great career, and I loved my job, and it was taken away from me, and there was a lot of glory in that. Everybody else was very happy about that.”
  • her shaming wasn’t really about her at all. Social media is so perfectly designed to manipulate our desire for approval, and that is what led to her undoing. Her tormentors were instantly congratulated as they took Sacco down, bit by bit, and so they continued to do so. Their motivation was much the same as Sacco’s own — a bid for the attention of strangers — as she milled about Heathrow, hoping to amuse people she couldn’t see.
  • Social media is, on the whole, a very bad thing. It wastes time, gives at best ephemeral pleasure with a modicum of interest, causes privacy and necessary social boundaries to disintegrate, and enriches people very much at the expense of others. Anyone can make a statement they later regret. It is now impossible to genuinely retract or escape such a statement. This is outrageous. Social media brings out the very worst in people. Rather than free speech, ot also promotes - essentially requires - a ridiculous level of self-censorship or imposition of extreme global shaming. This is not a societal good.
  • Reading this article, it made me very happy to not have a Twitter account. Anyone can say something some group doesn't like and interpret its meaning in negative ways, gang up on someone and bring them down
  • Look at Sacco's tweets on her flight and at the airport...absolutely meaningless junk that has no value to anyone. Why did she feel the need to post such thoughts? Post enough mindless thoughts and you'll probably post something really, really stupid you'd wished you hadn't.
  • I do feel sorry for the guy that made a stupid joke at a conference. When he said it, it was directed to one person and someone else decided to post to the world. That kind of stuff keeps up and nobody will ever do anything remotely interesting in public for fear it is misrepresented and their life ends. Getting fired for making a (to me, anyway) harmless joke seems severe
  • The offendee, it seems to me, would have done herself and others a favor by addressing the issue directly with him. Why the need to bypass any direct communication when you can post it and shame the person for the world? That's the act of a coward and someone who's out to punish.
Javier E

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

DIIGO_FILE_HOME/7ui9/74ec4c99e72deda4a64da10692a15bf6

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

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

Google's Relationship With Facts Is Getting Wobblier - The Atlantic - 0 views

www.theatlantic.com/...675899

google accuracy AI search nonsense knowledge research technology

shared by Javier E on 07 Nov 23 - No Cached
  • Misinformation or even disinformation in search results was already a problem before generative AI. Back in 2017, The Outline noted that a snippet once confidently asserted that Barack Obama was the king of America.
  • This is what experts have worried about since ChatGPT first launched: false information confidently presented as fact, without any indication that it could be totally wrong. The problem is “the way things are presented to the user, which is Here’s the answer,” Chirag Shah, a professor of information and computer science at the University of Washington, told me. “You don’t need to follow the sources. We’re just going to give you the snippet that would answer your question. But what if that snippet is taken out of context?”
  • Responding to the notion that Google is incentivized to prevent users from navigating away, he added that “we have no desire to keep people on Google.
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  • Pandu Nayak, a vice president for search who leads the company’s search-quality teams, told me that snippets are designed to be helpful to the user, to surface relevant and high-caliber results. He argued that they are “usually an invitation to learn more” about a subject
  • “It’s a strange world where these massive companies think they’re just going to slap this generative slop at the top of search results and expect that they’re going to maintain quality of the experience,” Nicholas Diakopoulos, a professor of communication studies and computer science at Northwestern University, told me. “I’ve caught myself starting to read the generative results, and then I stop myself halfway through. I’m like, Wait, Nick. You can’t trust this.”
  • Nayak said the team focuses on the bigger underlying problem, and whether its algorithm can be trained to address it.
  • If Nayak is right, and people do still follow links even when presented with a snippet, anyone who wants to gain clicks or money through search has an incentive to capitalize on that—perhaps even by flooding the zone with AI-written content.
  • Nayak told me that Google plans to fight AI-generated spam as aggressively as it fights regular spam, and claimed that the company keeps about 99 percent of spam out of search results.
  • The result is a world that feels more confused, not less, as a result of new technology.
  • The Kenya result still pops up on Google, despite viral posts about it. This is a strategic choice, not an error. If a snippet violates Google policy (for example, if it includes hate speech) the company manually intervenes and suppresses it, Nayak said. However, if the snippet is untrue but doesn’t violate any policy or cause harm, the company will not intervene.
  • experts I spoke with had several ideas for how tech companies might mitigate the potential harms of relying on AI in search
  • For starters, tech companies could become more transparent about generative AI. Diakopoulos suggested that they could publish information about the quality of facts provided when people ask questions about important topics
  • They can use a coding technique known as “retrieval-augmented generation,” or RAG, which instructs the bot to cross-check its answer with what is published elsewhere, essentially helping it self-fact-check. (A spokesperson for Google said the company uses similar techniques to improve its output.) They could open up their tools to researchers to stress-test it. Or they could add more human oversight to their outputs, maybe investing in fact-checking efforts.
  • Fact-checking, however, is a fraught proposition. In January, Google’s parent company, Alphabet, laid off roughly 6 percent of its workers, and last month, the company cut at least 40 jobs in its Google News division. This is the team that, in the past, has worked with professional fact-checking organizations to add fact-checks into search results
  • Alex Heath, at The Verge, reported that top leaders were among those laid off, and Google declined to give me more information. It certainly suggests that Google is not investing more in its fact-checking partnerships as it builds its generative-AI tool.
  • Nayak acknowledged how daunting a task human-based fact-checking is for a platform of Google’s extraordinary scale. Fifteen percent of daily searches are ones the search engine hasn’t seen before, Nayak told me. “With this kind of scale and this kind of novelty, there’s no sense in which we can manually curate results.”
  • Creating an infinite, largely automated, and still accurate encyclopedia seems impossible. And yet that seems to be the strategic direction Google is taking.
  • A representative for Google told me that this was an example of a “false premise” search, a type that is known to trip up the algorithm. If she were trying to date me, she argued, she wouldn’t just stop at the AI-generated response given by the search engine, but would click the link to fact-check it.
Javier E

About Face: Emotions and Facial Expressions May Not Be Directly Related | Boston Magazine - 0 views

www.bostonmagazine.com/...print

emotion research science social science methods

shared by Javier E on 03 Jul 13 - No Cached
  • Ekman had traveled the globe with photographs that showed faces experiencing six basic emotions—happiness, sadness, fear, disgust, anger, and surprise. Everywhere he went, from Japan to Brazil to the remotest village of Papua New Guinea, he asked subjects to look at those faces and then to identify the emotions they saw on them. To do so, they had to pick from a set list of options presented to them by Ekman. The results were impressive. Everybody, it turned out, even preliterate Fore tribesmen in New Guinea who’d never seen a foreigner before in their lives, matched the same emotions to the same faces. Darwin, it seemed, had been right.
  • Ekman’s findings energized the previously marginal field of emotion science. Suddenly, researchers had an objective way to measure and compare human emotions—by reading the universal language of feeling written on the face. In the years that followed, Ekman would develop this idea, arguing that each emotion is like a reflex, with its own circuit in the brain and its own unique pattern of effects on the face and the body. He and his peers came to refer to it as the Basic Emotion model—and it had significant practical applications
  • What if he’s wrong?
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  • Barrett is a professor of psychology at Northeastern
  • her research has led her to conclude that each of us constructs them in our own individual ways, from a diversity of sources: our internal sensations, our reactions to the environments we live in, our ever-evolving bodies of experience and learning, our cultures.
  • if Barrett is correct, we’ll need to rethink how we interpret mental illness, how we understand the mind and self, and even what psychology as a whole should become in the 21st century.
  • The problem was the options that Ekman had given his subjects when asking them to identify the emotions shown on the faces they were presented with. Those options, Barrett discovered, had limited the ways in which people allowed themselves to think. Barrett explained the problem to me this way: “I can break that experiment really easily, just by removing the words. I can just show you a face and ask how this person feels. Or I can show you two faces, two scowling faces, and I can say, ‘Do these people feel the same thing?’ And agreement drops into the toilet.”
  • Just as that first picture of the bee actually wasn’t a picture of a bee for me until I taught myself that it was, my emotions aren’t actually emotions until I’ve taught myself to think of them that way. Without that, I have only a meaningless mishmash of information about what I’m feeling.
  • emotion isn’t a simple reflex or a bodily state that’s hard-wired into our DNA, and it’s certainly not universally expressed. It’s a contingent act of perception that makes sense of the information coming in from the world around you, how your body is feeling in the moment, and everything you’ve ever been taught to understand as emotion. Culture to culture, person to person even, it’s never quite the same. What’s felt as sadness in one person might as easily be felt as weariness in another, or frustration in someone else.
  • The brain, it turns out, doesn’t consciously process every single piece of information that comes its way. Think of how impossibly distracting the regular act of blinking would be if it did. Instead, it pays attention to what you need to pay attention to, then raids your memory stores to fill in the blanks.
  • In many quarters, Barrett was angrily attacked for her ideas, and she’s been the subject of criticism ever since. “I think Lisa does a disservice to the actual empirical progress that we’re making,” says Dacher Keltner, a Berkeley psychologist
  • Keltner told me that he himself has coded thousands of facial expressions using Ekman’s system, and the results are strikingly consistent: Certain face-emotion combinations recur regularly, and others never occur. “That tells me, ‘Wow, this approach to distinct emotions has real power,’” he says.
  • Ekman reached the peak of his fame in the years following 2001. That’s the year the American Psychological Association named him one of the most influential psychologists of the 20th century. The next year, Malcolm Gladwell wrote an article about him in the New Yorker, and in 2003 he began working pro bono for the TSA. A year later, riding the updraft of success, he left his university post and started the Paul Ekman Group,
  • a small research team to visit the isolated Himba tribe in Namibia, in southern Africa. The plan was this: The team, led by Maria Gendron, would do a study similar to Ekman’s original cross-cultural one, but without providing any of the special words or context-heavy stories that Ekman had used to guide his subjects’ answers. Barrett’s researchers would simply hand a jumbled pile of different expressions (happy, sad, fearful, angry, disgusted, and neutral) to their subjects, and would ask them to sort them into six piles. If emotional expressions are indeed universal, they reasoned, then the Himba would put all low-browed, tight-lipped expressions into an anger pile, all wrinkled-nose faces into a disgust pile, and so on.
  • It didn’t happen that way. The Himba sorted some of the faces in ways that aligned with Ekman’s theory: smiling faces went into one pile, wide-eyed fearful faces went into another, and affectless faces went mostly into a third. But in the other three piles, the Himba mixed up angry scowls, disgusted grimaces, and sad frowns. Without any suggestive context, of the kind that Ekman had originally provided, they simply didn’t recognize the differences that leap out so naturally to Westerners.
  • “What we’re trying to do,” she told me, “is to just get people to pay attention to the fact that there’s a mountain of evidence that does not support the idea that facial expressions are universally recognized as emotional expressions.” That’s the crucial point, of course, because if we acknowledge that, then the entire edifice that Paul Ekman and others have been constructing for the past half-century comes tumbling down. And all sorts of things that we take for granted today—how we understand ourselves and our relationships with others, how we practice psychology
  • Barrett’s theory is still only in its infancy. But other researchers are beginning to take up her ideas, sometimes in part, sometimes in full, and where the science will take us as it expands is impossible to predict. It’s even possible that Barrett will turn out to be wrong, as she herself acknowledges. “Every scientist has to face that,” she says. Still, if she is right, then perhaps the most important change we’ll need to make is in our own heads. If our emotions are not universal physiological responses but concepts we’ve constructed from various biological signals and stashed memories, then perhaps we can exercise more control over our emotional lives than we’ve assumed.
  • “Every experience you have now is seeding your experience for the future,” Barrett told me. “Knowing that, would you choose to do what you’re doing now?” She paused a beat and looked me in the eye. “Well? Would you? You are the architect of your own experience.”
sissij

Keeping the Boardroom Out of the Bedroom - The New York Times - 0 views

www.nytimes.com/...rdroom-out-of-the-bedroom.html

new york times social media education

shared by sissij on 25 Mar 17 - No Cached
  • I never allowed myself to be vulnerable with my husband because I didn’t realize that it was a requirement for an intimate, connected relationship. Back then, I didn’t even know what an intimate, connected relationship was. I only thought in terms of tasks and achievements.
  • Surely, I had thought, my firefighter boyfriend would wait an hour or two for me without complaint. But if he had, would we still be together today?
  • It has been said that we teach people how to treat us.
  • sissij on 25 Mar 17
     
    I found this article very interesting. The author was a strong woman and she wasn't able to switch her mode between her role as a successful businesswoman and a wife. People always tend to be eccentric. Although everybody knows that we have to stand from the perspective of other to make a better decision. It reminded me of that my mom complained to me many times that I didn't followed the time that she was going to pick me up. However, I was only thinking in my perspective and even think about how tired my mom was after a day of work. People should contribute equally to maintain a good relationship. --Sissi (3/24/2017)
Javier E

An Algorithm Isn't Always the Answer - The New York Times - 1 views

www.nytimes.com/...-algorithms-online-dating.html

algorithm love optimization psychology knowledge

shared by Javier E on 25 Nov 17 - No Cached
  • in just about every aspect of my life I seek order and safety.
  • Picture me on Tinder circa 2014.
  • Here are my search criteria: I’m looking for men in my area (no farther than three miles away, because traveling is such a hassle and I take too many cabs as it is) who are anywhere from two years younger than me up to 10 years older (going on the assumption that women mature more quickly than men). And for goodness’ sake, my friends would tell me, find a man who isn’t a writer — they’re way too emotionally unstable. Certainly if I could check most of those items off the checklist, I’d find love or some good enough approximation of it. Advertisement Continue reading the main story
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  • How did it go? I was absolutely miserable dating appropriate-age marketing associates who lived near me. I always wanted to be at home reading instead
  • Then one night I held a reading with some authors I admire at a bookstore, and I threw an after-party at my favorite dive bar. In walked a friend of a friend who I sort of knew from the internet but who I’d never met in real life. He is six years younger than I am (way too young for me) and he lived in Harlem (that’s a $40 cab fare from my home in Brooklyn) and he’s a writer/comedian (warning flags coming at me from every direction). But we talked and he charmed me. He was online dating, too, but I never would’ve found him on an app. He wasn’t on my metaphorical vision board, but he fit into my real life in ways I never could’ve imagined. He’s my husband now. (He likes David Foster Wallace.)
  • The internet is supposed to make it easier for us to find people and places and perfect gifts, and more profitable for companies that offer those services. And yet here I am, with my too-old dog and my too-young husband and my ever-growing book collection, happier than I could have predicted.
  • It’s risky not to have data, to be without numbers you can plug in when you’re looking for something or someone to love. We think we know exactly what we want. But I hope that our guts remain true to our hearts, and in this world measured by clicks and stars and highest customer reviews, we remember that some rules are made to be broken in the most delightful of ways.
anonymous

Her Film on Sex Assault Depicts Her Own and Fuels a #MeToo Moment - The New York Times - 0 views

www.nytimes.com/...a-stajnfeld-hold-me-right.html

shared by anonymous on 26 Mar 21 - No Cached
  • Her Film on Sex Assault Depicts Her Own and Fuels a #MeToo Moment
  • Danijela Stajnfeld included her account of being assaulted in a film that has led to contentious debate in Serbia and prompted other women to come forward to say they were sexually abused.
  • Her face graced billboards in Belgrade. She appeared regularly in Serbian movies, magazines and television shows
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  • Trained at the prestigious Faculty of Dramatic Arts in Belgrade, Danijela Stajnfeld had, by the age of 26 in 2011, won two major theater prizes
  • The following year, she abruptly and mysteriously dropped from public view. It wasn’t until last summer that she publicly revealed why.
  • In her documentary, “Hold Me Right,” about victims and perpetrators of sexual assault, Stajnfeld said that she too had been sexually assaulted eight years earlier by a powerful Serbian man, which had prompted her move to the United States.
  • “I thought no one remembered me, I didn’t keep in touch with anyone in Serbia,” she said in an interview.
  • Stajnfeld’s face was suddenly all over the Serbian press again. Television and online commentators praised her for speaking out or savaged her for not disclosing the man’s name.
  • She said she did not identify the man because she wanted the film to focus on survivors and healing, rather than singling out a perpetrator
  • Critics questioned her motives. “Sick!” read one headline. “Actress made up the rape to advertise her film.”
  • While the country has taken steps to advance the cause of women’s rights in recent years — in 2013 it ratified a human rights convention addressing gender-based violence — in Serbia, as in the surrounding region, sexual harassment and assaults are still only rarely reported, and victim shaming abounds.
  • A longer version, he said, would reveal the broader context, that they were merely improvising dialogue, and that she was possibly claiming he assaulted her to gain publicity for her film.
  • In January, several other Serbian actresses came out publicly with allegations that they had been raped, and a MeToo-like movement roared to life in this region where the culture of calling out abusers had yet to gain a foothold.
  • Using the hashtag #NisiSama, which means “You are not alone,” and on the Facebook page Nisam Trazila, or “I didn’t ask for it,” which has 40,000 followers, supporters urged that victims of sexual harassment be believed and perpetrators be held to account.
  • “After opening up, it was so liberating; I thought the narrative was in my hands,” Stajnfeld said. “But it caused even more unsafety and ridiculous dehumanization.”
  • Only weeks ago, he had spoken out against sexual assault.
  • “When a woman says no, that’s the end of it. I don’t understand that someone can’t control their urges,” he told one Serbian newspaper.
  • “I have never had sexual contact with her. Everything else would be a lie!” Lecic wrote in a WhatsApp message.
  • But Stajnfeld provided prosecutors and members of the media with an audio recording of her confronting him in a Belgrade restaurant in December 2016
  • Lecic said what happened ought to “feel like an honor, not to put you in jeopardy.” “Who do you think I am?” he continued. “As if I don’t respect who I am.”
  • In the recording, Lecic also pushed back on Stajnfeld’s assertion that if she says no, she means no. “It doesn’t work like that,” he said, later adding, “Life is unpredictable, like a game.”
  • Last week Stajnfeld, who lives in New York, flew to Serbia, met with the police and prosecutors and identified the man who she said assaulted her as Branislav Lecic.
  • “Maybe she was expecting something more, maybe it’s because nothing happened that she wants revenge, and maybe she wants to build her story through me,” he wrote. “Bad marketing is also marketing.”
  • When they began rehearsing the play, Stajnfeld said she viewed Lecic as a mentor and a friend, until he began propositioning her to have sex. Then, one day, in his dressing room, she said he abruptly shoved his hand up her dress. Stajnfeld said she pulled away and fled, stunned, but opted not to tell the director because she was worried she wouldn’t be believed, and that it could hurt her career. Lecic denied any sexual encounter took place.
  • “In that moment, I was so tortured,” she continued. “He was asking me to do stuff for him. I wanted to do anything for this torture to stop. I couldn’t move my arms, my mouth, I couldn’t stop crying,” she said.
  • “For the sake of justice, for the sake of my healing, for the sake of other victims in the region, I’m speaking out now,
  • After the premiere of Stajnfeld’s film last summer, media commentators said she should be ashamed, that she had slept with a man to get a role, that she should name him or else be prosecuted, that she dishonored women who had really been raped, and that she looked too happy in a recent televised interview to have been a victim.
  • “Danijela’s case gave wings to other women, actresses, to talk about what happened to them,” said Dragana Grncarski, a former model and public figure. “Coming out in the open, they prevent things like that from happening to other women.”
knudsenlu

How World War II Spurred a Veteran's Ambition - The Atlantic - 0 views

www.theatlantic.com/...546257

language dialect education war

shared by knudsenlu on 20 Nov 17 - No Cached
  • My first 18 months of military service were uninspiring. Donning the uniform did not fill me with pride, nor did the experience alter my perspective on life. What basic training had taught me was that the best way to get by was to stay out of sight.
  • Accordingly, my detachment expanded its mission: all males—soldiers and others of military serviceable age, no matter where encountered or whether in uniform—were to be taken prisoner unless they had persuasive evidence of either having been exempted or discharged from military service. Anyone without such proof was considered a potential guerilla. A sweep of the countryside would yield scores of German “civilians,” among them soldiers who had simply shed their uniform or party activists suspected of organizing a resistance usually with cover stories that I had to break. Not only did I become very adept at this task, but it also gave me some great insights into postwar German mentalities—insights that would later inspire me to revisit my views on higher education.
  • Wilke and his family had emigrated from Germany in the early 1920s, and he still spoke German with a genuine Saxon dialect.
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  • As soon as I was released from the hospital, I worked my way step-by-step from France back to Berlin, the capital of the four occupying powers. After some stumbling blocks and a job I despised, I found a position as a research analyst in the intelligence branch of the military government’s information-control division.
  • This job turned out to be extremely challenging, but that also made it a real blessing. I wrote drafts on a wide range of political topics, including the identification of potential political leaders not yet recognized, a catalog of the rumors circulating among the population, incidents indicative of how people felt about American troops, and the dominant mood among German youth. We gleaned information from reports compiled by field representatives stationed in roughly a dozen communities throughout the American occupation zone, supplemented with details from German newspapers—and, in my case, with insights based on contacts and conversation I had whenever I passed myself off as a German civilian.
  • That is how my war and post-war service induced me, in the fall of 1947, after an interlude of more than five years, to enroll in the University of Chicago as a freshman. I stayed for six years, left with a Ph.D., and ever since enjoyed a long academic career as a sociologist, first specializing in the military and then studying propaganda and the effect of television on politics.
  • World War II spurred my ambition by teaching me how to navigate the army. Those lessons led me to confront the society I had once known so well, and to study politics and people living in a time of upheaval.
katherineharron

George Floyd's heartbreaking cry for 'Mama' hits home (opinion) - CNN - 0 views

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

shared by katherineharron on 29 May 20 - No Cached
  • His final minutes in the custody of the police were captured in a devastating video, as he screamed "Mama." Floyd was pleading with the officers -- one of whom held a knee to his neck -- that he couldn't breathe, to the growing alarm of bystanders, one of whom recorded the scene. Floyd's mother is deceased. But in his cry -- "Mama!" -- I heard a twisted combination of hope and horror. Hope because in that moment he hoped the person who gave him life could save his life even in death. She'd undoubtedly done it before when she was alive. And horror because that's never how a black mama wants to hear her sacred title.
  • It's an unwavering declaration of faith. Whether they are three, 12, 20 or 46, like Floyd, children yell it when they're excited, proud, threatened or in pain.
  • I've heard that sound of panicked hope and belief that I could, and would, solve all problems and heal all wounds.
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  • I heard Floyd scream "Mama," and through my tears, even though I knew the events in the video had already unfolded to a tragic conclusion, I was still ready to fight. He wasn't my baby, but he was someone's child. And he needed someone with a mother's love to help him
  • I'm tired of being scared for him. I'm tired of reading about Ahmaud, Travis, George and so many others. The list never stops. I need the white mamas to share this burden. I need my white friends to love me and mine enough to come running, too.
  • While I'm waiting for white mothers to come running, to let me rest for just a moment while they carry the baton for a bit, I have a special thank you for my friend Stacie. I'm blessed with a multi-cultural array of friends. Stacie personifies compassion, sensitivity, godliness and intellect. She knows the world sees and treats her differently because she's white, financially comfortable and socially connected. In her heart, she's just a mama like me.
  • My baby calls me every time he's caught being black -- the security officer trailing him in the Harvard museum while he waited for his friend's commencement to start last May.
  • And the white woman who scurried away from the ladies' room on his college campus, presumably because he was walking toward her? Wasn't he just going in the same direction to use the adjacent men's room?
  • I need them to hear that cry and to tell their sons and daughters that my child is a human. I need them to declare and believe that he's in danger, that I can't protect him by myself and that his life matters to me and to them. I need them to tell their white friends' children, too. My child's life is sacred. My child is not dangerous.
  • She sees my blackness and the pain it brings. She'd never declare, as too many do, that she "doesn't see color." She sees it because she truly sees me. She knows it shapes how I see the world and how the world sees me. She knows my son, and she authentically cares about him. She knows I'm hurting without my having to tell her. And one mama to another, she cared.
Javier E

How to Talk About Climate Change Across the Political Divide | The New Yorker - 0 views

www.newyorker.com/...ge-across-the-political-divide

climate change discourse deniers appeal rhetoric

shared by Javier E on 17 Sep 21 - No Cached
  • “It was really moving to Texas that set me on this path of figuring out how to communicate about climate change,” she told me. “I was the only climate scientist within two hundred miles.”
  • She records the questions she is asked afterward, using an app, and the two most frequent are: “What gives you hope?” and “How do I talk to my [blank] about climate change?
  • In the late nineties, a Gallup poll found that forty-six per cent of Democrats and forty-seven per cent of Republicans agreed that the effects of global warming had already begun.
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  • In her new book, “Saving Us,” which comes out in September, Hayhoe sets out to answer these questions. Chapter by chapter, she lays out effective strategies for communicating about the urgency of climate change across America’s political divide.
  • She breaks out categories—originally defined by her colleague Anthony Leiserowitz, at the Yale Program on Climate Change Communication, and other researchers—of attitudes toward global warming: alarmed, concerned, cautious, disengaged, and doubtful. Only the remaining eight per cent of Americans fall into the final category, dismissive.
  • In the past decade, though, as the scope of the crisis became clear, Democrats began pressing for policies to cut U.S. reliance on fossil fuels, and Republicans were reluctant to commit. Energy companies stepped into the stalemate and began aggressively lobbying politicians, and injecting doubt into the public discourse, to stop such policies from taking effect. “Industry swung into motion to activate the political system in their favor,” Hayhoe said.
  • “In a study of fifty-six countries, researchers found people’s opinions on climate change to be most strongly correlated not with education and knowledge, but rather with ‘values, ideologies, worldviews and political orientation,’ ”
  • One salient problem is an aspect of human behavior that researchers have termed “solution aversion.” Solving the climate crisis will require ending our reliance on fossil fuels, which people believe would involve major sacrifice.
  • “If there’s a problem and we’re not going to fix it, then that makes us bad people,” Hayhoe said. “No one wants to be a bad person.” So instead people are happy to seize on excuses not to take action.
  • Most are what she calls “science-y sounding objections, and, in the U.S., religious-y sounding objections.”
  • Hayhoe often hears that the Earth has always heated and cooled according to its own intrinsic cycle, or that God, not humanity, controls the fate of the planet. These objections can then harden into aspects of our political identity.
  • Hayhoe eschews the term “climate denier,” saying that she has “seen it applied all too often to shut down discussion rather than encourage it.”
  • So much of this is not about the facts,” Leiserowitz told me later. “It’s about trusting the person the facts come from.”
  • research has shown her that dismissives are nearly impossible to influence. They are also few enough that it should be possible to build political will around fighting climate change by focussing on others.
  • “It’s not about the loudest voices,” Hayhoe told me. “It’s about everyone else who doesn’t understand why climate change matters or what they can do about it.”
  • Leiserowitz told me. His work has revealed, for example, that conversations about the climate tend to be more effective if both speakers share a core value or an aspect of their identity. The most effective climate communicators to conservatives are often people of faith, members of the military, and Republicans who are nevertheless committed to the climate.
  • “That’s why it’s so important to seek out like-minded groups: winter athletes, parents, fellow birders or Rotarians, or people who share our faith.”
  • There is a long history within evangelicalism of advocating “creation care,” the belief that God charged humanity with caring for the earth. The Evangelical Environmental Network, which Hayhoe advises, argues that evangelicals should follow a “Biblical mandate to care for creation,”
  • Hayhoe believes that emphasizing the care of plants and animals is less effective than highlighting the potential dangers for our fellow human beings. “It’s not about saving the planet—it’s about saving us,”
  • One of her communication strategies is to talk to people about their own observations, which help them connect the realities of their lives to the abstraction of climate change.
  • With farmers, Hayhoe avoids using the term “climate change,” since the phenomenon is frequently seen as a liberal hoax. “We use the words ‘climate variability’ and ‘long-term trends,’ ” she said.
  • Scott’s work served another purpose. By showing success with his climate-conscious farming techniques, he might persuade other farmers to join in, potentially becoming the center of what Hayhoe calls a cluster. “I preach to my friends about how well it’s doing,” he said.
  • I don’t accost people in diners,” she wrote me, later. “I wait until they come to me.”
  • “As recently as 2008, former speaker of the house Newt Gingrich, a Republican, and current House speaker Nancy Pelosi, a Democrat, cozied up on a love seat in front of the U.S. Capitol to film a commercial about climate change,”
  • She then directed the conversation to Republican-led free market initiatives to combat climate change by putting a price on carbon emissions. Companies passed their costs onto the rest of us by putting the carbon into the atmosphere, she told Dale, “but what if they had to pay for it? What if, when someone’s house burned down because of a forest fire, the companies making money from selling carbon had to pay a homeowner back?” Dale responded, “Well, I’m in favor of that.”
  • “It’s so important to educate kids about what’s going on, not to frighten them but to show them they can have a hand in solutions.”
  • Through the years, she’s developed a system to manage trolls. “It’s been trial and error, error, error,” she said. She now responds once, offering a link to resources.
  • Most fire back with gendered insults, often plays on her last name, after which she blocks the sender.
  • ayhoe doesn’t urge guilt on her listeners. She only urges that we change our trajectory. “That’s all repentance means,” she said. “To turn.”
  • the most important aspect of fighting climate change is pushing for policies that will cut our reliance on fossil fuels. She urges the alarmed to get involved in politics, beginning with lobbying politicians at the local and state level.
  • she’d come across a book, “Scientists as Prophets: A Rhetorical Genealogy,” that examined the role of prophets in society, beginning with the oracle at Delphi, stretching through the Old Testament, and culminating in the work of modern-day scientists.
  • Studies show that early adopters help shift the norms of their communities.
  • By Eliza GriswoldSeptember 16, 2021
Javier E

Opinion | What College Students Need Is a Taste of the Monk's Life - The New York Times - 0 views

www.nytimes.com/...ental-health-smart-phones.html

ultimate question cognitive resilience courses technology dependence purpose mission monastery distraction education learning knowledge

shared by Javier E on 26 May 23 - No Cached
  • When she registered last fall for the seminar known around campus as the monk class, she wasn’t sure what to expect.
  • “You give up technology, and you can’t talk for a month,” Ms. Rodriguez told me. “That’s all I’d heard. I didn’t know why.” What she found was a course that challenges students to rethink the purpose of education, especially at a time when machine learning is getting way more press than the human kind.
  • Each week, students would read about a different monastic tradition and adopt some of its practices. Later in the semester, they would observe a one-month vow of silence (except for discussions during Living Deliberately) and fast from technology, handing over their phones to him.
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  • Yes, he knew they had other classes, jobs and extracurriculars; they could make arrangements to do that work silently and without a computer.
  • The class eased into the vow of silence, first restricting speech to 100 words a day. Other rules began on Day 1: no jewelry or makeup in class. Men and women sat separately and wore different “habits”: white shirts for the men, women in black. (Nonbinary and transgender students sat with the gender of their choice.)
  • Dr. McDaniel discouraged them from sharing personal information; they should get to know one another only through ideas. “He gave us new names, based on our birth time and day, using a Thai birth chart,”
  • “We were practicing living a monastic life. We had to wake up at 5 a.m. and journal every 30 minutes.”
  • If you tried to cruise to a C, you missed the point: “I realized the only way for me to get the most out of this class was to experience it all,” she said. (She got Dr. McDaniel’s permission to break her vow of silence in order to talk to patients during her clinical rotation.)
  • Dr. McDaniel also teaches a course called Existential Despair. Students meet once a week from 5 p.m. to midnight in a building with comfy couches, turn over their phones and curl up to read an assigned novel (cover to cover) in one sitting — books like James Baldwin’s “Giovanni’s Room” and José Saramago’s “Blindness.” Then they stay up late discussing it.
  • The course is not about hope, overcoming things, heroic stories,” Dr. McDaniel said. Many of the books “start sad. In the middle they’re sad. They stay sad. I’m not concerned with their 20-year-old self. I’m worried about them at my age, dealing with breast cancer, their dad dying, their child being an addict, a career that never worked out — so when they’re dealing with the bigger things in life, they know they’re not alone.”
  • Both courses have long wait lists. Students are hungry for a low-tech, introspective experience —
  • Research suggests that underprivileged young people have far fewer opportunities to think for unbroken stretches of time, so they may need even more space in college to develop what social scientists call cognitive endurance.
  • Yet the most visible higher ed trends are moving in the other direction
  • Rather than ban phones and laptops from class, some professors are brainstorming ways to embrace students’ tech addictions with class Facebook and Instagram accounts, audience response apps — and perhaps even including the friends and relatives whom students text during class as virtual participants in class discussion.
  • Then there’s that other unwelcome classroom visitor: artificial intelligence.
  • stop worrying and love the bot by designing assignments that “help students develop their prompting skills” or “use ChatGPT to generate a first draft,” according to a tip sheet produced by the Center for Teaching and Learning at Washington University in St. Louis.
  • It’s not at all clear that we want a future dominated by A.I.’s amoral, Cheez Whiz version of human thought
  • It is abundantly clear that texting, tagging and chatbotting are making students miserable right now.
  • One recent national survey found that 60 percent of American college students reported the symptoms of at least one mental health problem and that 15 percent said they were considering suicide
  • A recent meta-analysis of 36 studies of college students’ mental health found a significant correlation between longer screen time and higher risk of anxiety and depression
  • And while social media can sometimes help suffering students connect with peers, research on teenagers and college students suggests that overall, the support of a virtual community cannot compensate for the vortex of gossip, bullying and Instagram posturing that is bound to rot any normal person’s self-esteem.
  • We need an intervention: maybe not a vow of silence but a bold move to put the screens, the pinging notifications and creepy humanoid A.I. chatbots in their proper place
  • it does mean selectively returning to the university’s roots in the monastic schools of medieval Europe and rekindling the old-fashioned quest for meaning.
  • Colleges should offer a radically low-tech first-year program for students who want to apply: a secular monastery within the modern university, with a curated set of courses that ban glowing rectangles of any kind from the classroom
  • Students could opt to live in dorms that restrict technology, too
  • I prophesy that universities that do this will be surprised by how much demand there is. I frequently talk to students who resent the distracting laptops all around them during class. They feel the tug of the “imaginary string attaching me to my phone, where I have to constantly check it,”
  • Many, if not most, students want the elusive experience of uninterrupted thought, the kind where a hash of half-baked notions slowly becomes an idea about the world.
  • Even if your goal is effective use of the latest chatbot, it behooves you to read books in hard copies and read enough of them to learn what an elegant paragraph sounds like. How else will students recognize when ChatGPT churns out decent prose instead of bureaucratic drivel?
  • Most important, students need head space to think about their ultimate values.
  • His course offers a chance to temporarily exchange those unconscious structures for a set of deliberate, countercultural ones.
  • here are the student learning outcomes universities should focus on: cognitive endurance and existential clarity.
  • Contemplation and marathon reading are not ends in themselves or mere vacations from real life but are among the best ways to figure out your own answer to the question of what a human being is for
  • When students finish, they can move right into their area of specialization and wire up their skulls with all the technology they want, armed with the habits and perspective to do so responsibly
  • it’s worth learning from the radicals. Dr. McDaniel, the religious studies professor at Penn, has a long history with different monastic traditions. He grew up in Philadelphia, educated by Hungarian Catholic monks. After college, he volunteered in Thailand and Laos and lived as a Buddhist monk.
  • e found that no amount of academic reading could help undergraduates truly understand why “people voluntarily take on celibacy, give up drinking and put themselves under authorities they don’t need to,” he told me. So for 20 years, he has helped students try it out — and question some of their assumptions about what it means to find themselves.
  • “On college campuses, these students think they’re all being individuals, going out and being wild,” he said. “But they’re in a playpen. I tell them, ‘You know you’ll be protected by campus police and lawyers. You have this entire apparatus set up for you. You think you’re being an individual, but look at your four friends: They all look exactly like you and sound like you. We exist in these very strict structures we like to pretend don’t exist.’”
  • Colleges could do all this in classes integrated with general education requirements: ideally, a sequence of great books seminars focused on classic texts from across different civilizations.
  • “For the last 1,500 years, Benedictines have had to deal with technology,” Placid Solari, the abbot there, told me. “For us, the question is: How do you use the tool so it supports and enhances your purpose or mission and you don’t get owned by it?”
  • for novices at his monastery, “part of the formation is discipline to learn how to control technology use.” After this initial time of limited phone and TV “to wean them away from overdependence on technology and its stimulation,” they get more access and mostly make their own choices.
  • Evan Lutz graduated this May from Belmont Abbey with a major in theology. He stressed the special Catholic context of Belmont’s resident monks; if you experiment with monastic practices without investigating the whole worldview, it can become a shallow kind of mindfulness tourism.
  • The monks at Belmont Abbey do more than model contemplation and focus. Their presence compels even non-Christians on campus to think seriously about vocation and the meaning of life. “Either what the monks are doing is valuable and based on something true, or it’s completely ridiculous,” Mr. Lutz said. “In both cases, there’s something striking there, and it asks people a question.”
  • Pondering ultimate questions and cultivating cognitive endurance should not be luxury goods.
  • David Peña-Guzmán, who teaches philosophy at San Francisco State University, read about Dr. McDaniel’s Existential Despair course and decided he wanted to create a similar one. He called it the Reading Experiment. A small group of humanities majors gathered once every two weeks for five and a half hours in a seminar room equipped with couches and a big round table. They read authors ranging from Jean-Paul Sartre to Frantz Fanon
  • “At the beginning of every class I’d ask students to turn off their phones and put them in ‘the Basket of Despair,’ which was a plastic bag,” he told me. “I had an extended chat with them about accessibility. The point is not to take away the phone for its own sake but to take away our primary sources of distraction. Students could keep the phone if they needed it. But all of them chose to part with their phones.”
  • Dr. Peña-Guzmán’s students are mostly working-class, first-generation college students. He encouraged them to be honest about their anxieties by sharing his own: “I said, ‘I’m a very slow reader, and it’s likely some or most of you will get further in the text than me because I’m E.S.L. and read quite slowly in English.’
  • For his students, the struggle to read long texts is “tied up with the assumption that reading can happen while multitasking and constantly interacting with technologies that are making demands on their attention, even at the level of a second,”
  • “These draw you out of the flow of reading. You get back to the reading, but you have to restart the sentence or even the paragraph. Often, because of these technological interventions into the reading experience, students almost experience reading backward — as constant regress, without any sense of progress. The more time they spend, the less progress they make.”
  • Dr. Peña-Guzmán dismissed the idea that a course like his is suitable only for students who don’t have to worry about holding down jobs or paying off student debt. “I’m worried by this assumption that certain experiences that are important for the development of personality, for a certain kind of humanistic and spiritual growth, should be reserved for the elite, especially when we know those experiences are also sources of cultural capital,
  • Courses like the Reading Experiment are practical, too, he added. “I can’t imagine a field that wouldn’t require some version of the skill of focused attention.”
  • The point is not to reject new technology but to help students retain the upper hand in their relationship with i
  • Ms. Rodriguez said that before she took Living Deliberately and Existential Despair, she didn’t distinguish technology from education. “I didn’t think education ever went without technology. I think that’s really weird now. You don’t need to adapt every piece of technology to be able to learn better or more,” she said. “It can form this dependency.”
  • The point of college is to help students become independent humans who can choose the gods they serve and the rules they follow rather than allow someone else to choose for them
  • The first step is dethroning the small silicon idol in their pocket — and making space for the uncomfortable silence and questions that follow
Javier E

Opinion | Elle Mills: Why I Quit YouTube - The New York Times - 0 views

www.nytimes.com/...elle-mills-youtube-quit.html

social media influencer psychology self-image

shared by Javier E on 07 Feb 23 - No Cached
  • The peak of my YouTube career didn’t always match my childhood fantasy of what this sort of fame might look like. Instead, I was constantly terrified of losing my audience and the validation that came with it. My self-worth had become so intertwined with my career that maintaining it genuinely felt life-or-death. I was stuck in a never-ending cycle of constantly trying to top myself to remain relevant.
  • YouTube soon became a game of, “What’s the craziest thing you’d do for attention?”
  • there’s an overwhelming guilt I feel when I look back at all those who naïvely participated in my videos. A part of me feels like I took advantage of their own longing to be seen. I gained fame and success from the exploitation of their lives. They didn’t.
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  • I knew that my audience wanted to feel authenticity from me. To give that to them, I revealed pieces of myself that I might have been wiser to keep private.
  • when metrics substitute for self-worth, it’s easy to fall into the trap of giving precious pieces of yourself away to feed an audience that’s always hungry for more and more.
  • In 2018, I impulsively released a video about my struggle with burnout, which featured intimate footage of my emotional breakdowns. Those breakdowns were, in part, a product of severe anxiety and depression brought about by chasing the exact success for which many other teenagers yearn.
  • I was entering adulthood and trying to live my childhood dream, but now, to be “authentic,” I had to be the product I had long been posting online, as opposed to the person I was growing up to be.
  • Online culture encourages young people to turn themselves into a product at an age when they’re only starting to discover who they are. When an audience becomes emotionally invested in a version of you that you outgrow, keeping the product you’ve made aligned with yourself becomes an impossible dilemma.
  • Sometimes, I barely recognize the person I used to be. Although a part of me resents that I’ll never be able to forget her, I’m also grateful to her. My YouTube channel, for all the trouble it brought me, connected me to the people who wanted to hear my stories and prepared me for a real shot at a directing career. In the last year, I’ve directed a short film and am writing a feature, which showed me new ways of creating that aren’t at the expense of my privacy.
Javier E

Opinion | I Came to College Eager to Debate. I Found Self-Censorship Instead. - The New... - 0 views

www.nytimes.com/...pus-speech-cancel-culture.html

college debate campus cancel culture censorship university trends

shared by Javier E on 22 Nov 23 - No Cached
  • Hushed voices and anxious looks dictate so many conversations on campus here at the University of Virginia, where I’m finishing up my senior year.
  • I was shaken, but also determined to not silence myself. Still, the disdain of my fellow students stuck with me. I was a welcome member of the group — and then I wasn’t.
  • Instead, my college experience has been defined by strict ideological conformity. Students of all political persuasions hold back — in class discussions, in friendly conversations, on social media — from saying what we really think.
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  • Even as a liberal who has attended abortion rights demonstrations and written about standing up to racism, I sometimes feel afraid to fully speak my mind.
  • In the classroom, backlash for unpopular opinions is so commonplace that many students have stopped voicing them, sometimes fearing lower grades if they don’t censor themselves.
  • According to a 2021 survey administered by College Pulse of over 37,000 students at 159 colleges, 80 percent of students self-censor at least some of the time.
  • Forty-eight percent of undergraduate students described themselves as “somewhat uncomfortable” or “very uncomfortable” with expressing their views on a controversial topic in the classroom.
  • When a class discussion goes poorly for me, I can tell.
  • The room felt tense. I saw people shift in their seats. Someone got angry, and then everyone seemed to get angry. After the professor tried to move the discussion along, I still felt uneasy. I became a little less likely to speak up again and a little less trusting of my own thoughts.
  • This anxiety affects not just conservatives. I spoke with Abby Sacks, a progressive fourth-year student. She said she experienced a “pile-on” during a class discussion about sexism in media
  • Throughout that semester, I saw similar reactions in response to other students’ ideas. I heard fewer classmates speak up. Eventually, our discussions became monotonous echo chambers. Absent rich debate and rigor, we became mired in socially safe ideas.
  • when criticism transforms into a public shaming, it stifles learning.
  • Professors have noticed a shift in their classrooms
  • I went to college to learn from my professors and peers. I welcomed an environment that champions intellectual diversity and rigorous disagreement
  • “Second, the dominant messages students hear from faculty, administrators and staff are progressive ones. So they feel an implicit pressure to conform to those messages in classroom and campus conversations and debates.”
  • I met Stephen Wiecek at our debate club. He’s an outgoing, formidable first-year debater who often stays after meetings to help clean up. He’s also conservative.
  • He told me that he has often “straight-up lied” about his beliefs to avoid conflict. Sometimes it’s at a party, sometimes it’s at an a cappella rehearsal, and sometimes it’s in the classroom. When politics comes up, “I just kind of go into survival mode,” he said. “I tense up a lot more, because I’ve got to think very carefully about how I word things. It’s very anxiety inducing.”
  • “First, students are afraid of being called out on social media by their peers,”
  • “It was just a succession of people, one after each other, each vehemently disagreeing with me,” she told me.
  • Ms. Sacks felt overwhelmed. “Everyone adding on to each other kind of energized the room, like everyone wanted to be part of the group with the correct opinion,” she said. The experience, she said, “made me not want to go to class again.” While Ms. Sacks did continue to attend the class, she participated less frequently. She told me that she felt as if she had become invisible.
  • Other campuses also struggle with this. “Viewpoint diversity is no longer considered a sacred, core value in higher education,”
  • Dr. Abrams said the environment on today’s campuses differs from his undergraduate experience. He recalled late-night debates with fellow students that sometimes left him feeling “hurt” but led to “the ecstasy of having my mind opened up to new ideas.”
  • He worries that self-censorship threatens this environment and argues that college administrations in particular “enforce and create a culture of obedience and fear that has chilled speech.”
  • Universities must do more than make public statements supporting free expression. We need a campus culture that prioritizes ideological diversity and strong policies that protect expression in the classroom.
  • Universities should refuse to cancel controversial speakers or cave to unreasonable student demands. They should encourage professors to reward intellectual diversity and nonconformism in classroom discussions. And most urgently, they should discard restrictive speech codes and bias response teams that pathologize ideological conflict.
  • We cannot experience the full benefits of a university education without having our ideas challenged, yet challenged in ways that allow us to grow.
sissij

We're More Likely to Trust Strangers Over People We Know, Study Suggests | Big Think - 0 views

bigthink.com/...y-motivates-us-to-trust-others

psychology research science brain science

shared by sissij on 11 Apr 17 - No Cached
  • Social trust, the expectation that people will behave with good will and avoid harming others, is a concept that has long mystified both researchers and the general public alike.
  • evolution is about more than just rivalry, we need relationships.
  • What makes us inclined to give some people the benefit of the doubt, but occasionally cast a skeptical eye on others.
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  • Substantial research has already been conducted in the realm of social trust, however, Freitag and Bauer contend that endemic methodological shortcomings have consistently yielded inconclusive data.
  • defined personality values using psychology's "Big Five" personality traits (agreeableness, openness to experience, extraversion, conscientiousness, and neuroticism-emotional stability)
  • The study results showed that people often trust total strangers more than they trust their friends.
  • Freitag and Bauer did highlight the limitations of their research. They expressly cautioned that the role of education, our networks, and our trust in institutions, matter and cannot be underestimated.
  • sissij on 11 Apr 17
     
    I found it very interesting that social trust of human also follow the logic of revolution. "evolution is about more than just rivalry, we need relationships". As for my personal experience, sometimes I just have a natural impulse of doing some good. I feel like this impulse is completely out my control. Although many people would label me as a "kind" person, I don't think I am a kind person. I am "kind" because people seldom know me and I always keeps a distance with people. My parent obviously give a opposite comment about me. They know I am cruel and cold because we are not stranger. That's why I find keep distance with people is very convenient, such that they would never know the true side of you. --Sissi (4/11/2017)
Javier E

A Crush on God | Commonweal magazine - 0 views

www.commonwealmagazine.org/crush-god

god Loyola meditation service

shared by Javier E on 15 May 12 - Cached
  • Ignatius taught the Jesuits to end each day doing something called the Examen. You start by acknowledging that God is there with you; then you give thanks for the good parts of your day (mine usually include food); and finally, you run through the events of the day from morning to the moment you sat down to pray, stopping to consider when you felt consolation, the closeness of God, or desolation, when you ignored God or when you felt like God bailed on you. Then you ask for forgiveness for anything shitty you did, and for guidance tomorrow. I realize I’ve spent most of my life saying “thanks” to people in a perfunctory, whatever kind of way. Now when I say it I really mean it, even if it’s to the guy who makes those lattes I love getting in the morning, because I stopped and appreciated his latte-making skills the night before. If you are lucky and prone to belief, the Examen will also help you start really feeling God in your life.
  • My church hosts a monthly dinner for the homeless. Serious work is involved; volunteers pull multiple shifts shopping, prepping, cooking, serving food, and cleaning. I show up for the first time and am shuttled into the kitchen by a harried young woman with a pen stuck into her ponytail, who asks me if I can lift heavy weights before putting me in front of two bins of potato salad and handing me an ice cream scoop. For three hours, I scoop potato salad onto plates, heft vats of potato salad, and scrape leftover potato salad into the compost cans. I never want to eat potato salad again, but I learn something about the homeless people I’ve been avoiding for years: some are mentally a mess, many—judging from the smell—are drunk off their asses, but on the whole, they are polite, intelligent, and, more than anything else, grateful. As I walk back to my car, I’m stopped several times by many of them who want to thank me, saying how good the food was, how much they enjoyed it. “I didn’t do anything,” I say in return. “You were there,” one of them replies. It’s enough to make me go back the next month, and the month after that. And in between, when I see people I feed on the street, instead of focusing my eyes in the sidewalk and hoping they go away, we have conversations. It’s those conversations that move me from intellectual distance toward a greater sense of gratitude for the work of God.
Javier E

The Wisdom Deficit in Schools - The Atlantic - 0 views

www.theatlantic.com/...384713

wisdom literature classics English teaching learning Common Core skills

shared by Javier E on 28 Mar 15 - No Cached
  • When I was in high school, I chose to major in English in college because I wanted to be wiser. That’s the word I used. If I ended up making lots of money or writing a book, great; but really, I liked the prospect of being exposed to great thoughts and deep advice, and the opportunity to apply them to my own life in my own clumsy way. I wanted to live more thoughtfully and purposefully
  • Now I’m a veteran English teacher, reflecting on what’s slowly changed at the typical American public high school—and the word wisdom keeps haunting me. I don’t teach it as much anymore, and I wonder who is.
  • how teachers are now being informed by the Common Core State Standards—the controversial math and English benchmarks that have been adopted in most states—and the writers and thought leaders who shape the assessments matched to those standards. It all amounts to an alphabet soup of bureaucratic expectations and what can feel like soul-less instruction. The Smarter Balanced Assessment Consortium—referred to in education circles simply as "SBAC"—is the association that writes a Common Core-aligned assessment used in 25 states
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  • The Common Core promotes 10 so-called "College and Career Readiness Anchor Standards" for reading that emphasize technical skills like analyzing, integrating, and delineating a text. But these expectations deal very little with ensuring students are actually appreciating the literature at hand—and say nothing about the personal engagement and life lessons to which my principal was referring
  • Kate Kinsella, an influential author who consults school districts across the country and is considered "a guiding force on the National Advisory Board for the Consortium on Reading Excellence," recently told me to "ditch literature" since "literary fiction is not critical to college success." Kinsella continued, "What’s represented by the standards is the need to analyze texts rather than respond to literature.
  • As a teacher working within this regimented environment, my classroom objectives have had to shift. I used to feel deeply satisfied facilitating a rich classroom discussion on a Shakespearean play; now, I feel proud when my students explicitly acknowledge the aforementioned "anchor standards" and take the initiative to learn these technical skills.
  • But as a man who used to be a high school student interested in pursuing wisdom, I’m almost startled to find myself up late at night, literally studying these anchor standards instead of Hamlet itself.
  • It just feels like a very slow, gradual cultural shift that I don’t even notice except for sudden moments of nostalgia, like remembering a dream out of nowhere
  • I get it: My job is to teach communication, not values, and maybe that’s reasonable. After all, I’m not sure I would want my daughter gaining her wisdom from a randomly selected high-school teacher just because he passed a few writing and literature courses at a state university (which is what I did). My job description has evolved, and I’m fine with that
  • This arrangement, in theory, allows students to read the literature on their own, when they get their own time—and I’m fine with that. But then, where are they getting the time and space to appreciate the deeper lessons of classic literature, to evaluate its truth and appropriately apply it to their own lives?
  • But where are the students getting their wisdom?
  • I’m not talking about my child, or your child. I’m absolutely positive that my daughter will know the difference between Darcy and Wickham before she’s in eighth grade; and it's likely that people who would gravitate toward this story would appreciate this kind of thinking
  • I’m talking about American children in general—kids whose parents work all day, whose fathers left them or whose mothers died
  • even for the parents who do prioritize the humanities in their households, I’m not sure that one generation is actually sharing culturally relevant wisdom with the next one—not if the general community doesn’t even talk about what that wisdom specifically means. Each family can be responsible for teaching wisdom in their own way, and I’m fine with that. But then, does the idea of cultural wisdom get surrendered in the process?
  • Secular wisdom in the public schools seems like it should inherently spring from the literature that’s shaped American culture. And while the students focus on how Whitman’s "purpose shapes the content and style of his text," they’re obviously exposed to the words that describe his leaves of grass.
  • But there is a noticeable deprioritization of literature, and a crumbling consensus regarding the nation’s idea of classic literature. The Common Core requires only Shakespeare, which is puzzling if only for its singularity
  • The country’s disregard for the institutional transfer of cultural wisdom is evident with this single observation: None of the state assessments has a single question about the content of any classic literature. They only test on reading skills
  • research suggests that a significant majority of teens do not attend church, and youth church attendance has been decreasing over the past few decades. This is fine with me. But then again, where are they getting their wisdom?
  • Admittedly, nothing about the Common Core or any modern shifts in teaching philosophies is forbidding me from sharing deeper lessons found in Plato’s cave or Orwell’s Airstrip One. The fine print of the Common-Core guidelines even mentions a few possible titles. But this comes with constant and pervasive language that favors objective analysis over personal engagement.
  • Later, a kid who reminds me of the teenager I was in high school—a boy who is at different times depressed, excited, naive, and curious—asked me why I became an English teacher. I smiled in self-defense, but I was silent again, not knowing what to say anymore.
Javier E

Liu Cixin's War of the Worlds | The New Yorker - 0 views

www.newyorker.com/...liu-cixins-war-of-the-worlds

china science fiction realpolitik psychology science

shared by Javier E on 20 Jun 19 - No Cached
  • he briskly dismissed the idea that fiction could serve as commentary on history or on current affairs. “The whole point is to escape the real world!” he said.
  • Chinese tech entrepreneurs discuss the Hobbesian vision of the trilogy as a metaphor for cutthroat competition in the corporate world; other fans include Barack Obama, who met Liu in Beijing two years ago, and Mark Zuckerberg. Liu’s international career has become a source of national pride. In 2015, China’s then Vice-President, Li Yuanchao, invited Liu to Zhongnanhai—an off-limits complex of government accommodation sometimes compared to the Kremlin—to discuss the books and showed Liu his own copies, which were dense with highlights and annotations.
  • In China, one of his stories has been a set text in the gao kao—the notoriously competitive college-entrance exams that determine the fate of ten million pupils annually; another has appeared in the national seventh-grade-curriculum textbook. When a reporter recently challenged Liu to answer the middle-school questions about the “meaning” and the “central themes” of his story, he didn’t get a single one right. “I’m a writer,” he told me, with a shrug.
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  • Liu’s tomes—they tend to be tomes—have been translated into more than twenty languages, and the trilogy has sold some eight million copies worldwide. He has won China’s highest honor for science-fiction writing, the Galaxy Award, nine times, and in 2015 he became the first Asian writer to win the Hugo Award, the most prestigious international science-fiction prize
  • “The Three-Body Problem” takes its title from an analytical problem in orbital mechanics which has to do with the unpredictable motion of three bodies under mutual gravitational pull. Reading an article about the problem, Liu thought, What if the three bodies were three suns? How would intelligent life on a planet in such a solar system develop? From there, a structure gradually took shape that almost resembles a planetary system, with characters orbiting the central conceit like moons. For better or worse, the characters exist to support the framework of the story rather than to live as individuals on the page.
  • Concepts that seemed abstract to others took on, for him, concrete forms; they were like things he could touch, inducing a “druglike euphoria.” Compared with ordinary literature, he came to feel, “the stories of science are far more magnificent, grand, involved, profound, thrilling, strange, terrifying, mysterious, and even emotional
  • Pragmatic choices like this one, or like the decision his grandparents made when their sons were conscripted, recur in his fiction—situations that present equally unconscionable choices on either side of a moral fulcrum
  • The great flourishing of science fiction in the West at the end of the nineteenth century occurred alongside unprecedented technological progress and the proliferation of the popular press—transformations that were fundamental to the development of the genre
  • Joel Martinsen, the translator of the second volume of Liu’s trilogy, sees the series as a continuation of this tradition. “It’s not hard to read parallels between the Trisolarans and imperialist designs on China, driven by hunger for resources and fear of being wiped out,” he told me. Even Liu, unwilling as he is to endorse comparisons between the plot and China’s current face-off with the U.S., did at one point let slip that “the relationship between politics and science fiction cannot be underestimated.”
  • Speculative fiction is the art of imagining alternative worlds, and the same political establishment that permits it to be used as propaganda for the existing regime is also likely to recognize its capacity to interrogate the legitimacy of the status quo.
  • Liu has been criticized for peopling his books with characters who seem like cardboard cutouts installed in magnificent dioramas. Liu readily admits to the charge. “I did not begin writing for love of literature,” he told me. “I did so for love of science.”
  • Liu believes that this trend signals a deeper shift in the Chinese mind-set—that technological advances have spurred a new excitement about the possibilities of cosmic exploration.
  • Liu’s imagination is dauntingly capacious, his narratives conceived on a scale that feels, at times, almost hallucinogenic. The time line of the trilogy spans 18,906,450 years, encompassing ancient Egypt, the Qin dynasty, the Byzantine Empire, the Cultural Revolution, the present, and a time eighteen million years in the future
  • The first book is set on Earth, though some of its scenes take place in virtual reality; by the end of the third book, the scope of the action is interstellar and annihilation unfolds across several dimensions. The London Review of Books has called the trilogy “one of the most ambitious works of science fiction ever written.”
  • Although physics furnishes the novels’ premises, it is politics that drives the plots. At every turn, the characters are forced to make brutal calculations in which moral absolutism is pitted against the greater good
  • In Liu’s fictional universe, idealism is fatal and kindness an exorbitant luxury. As one general says in the trilogy, “In a time of war, we can’t afford to be too scrupulous.” Indeed, it is usually when people do not play by the rules of Realpolitik that the most lives are lost.
  • “I know what you are thinking,” he told me with weary clarity. “What about individual liberty and freedom of governance?” He sighed, as if exhausted by a debate going on in his head. “But that’s not what Chinese people care about. For ordinary folks, it’s the cost of health care, real-estate prices, their children’s education. Not democracy.”
  • Liu closed his eyes for a long moment and then said quietly, “This is why I don’t like to talk about subjects like this. The truth is you don’t really—I mean, can’t truly—understand.”
  • Liu explained to me, the existing regime made the most sense for today’s China, because to change it would be to invite chaos. “If China were to transform into a democracy, it would be hell on earth,”
  • It was an opinion entirely consistent with his systems-level view of human societies, just as mine reflected a belief in democracy and individualism as principles to be upheld regardless of outcomes
  • “I cannot escape and leave behind reality, just like I cannot leave behind my shadow. Reality brands each of us with its indelible mark. Every era puts invisible shackles on those who have lived through it, and I can only dance in my chains.
  • Chinese people of his generation were lucky, he said. The changes they had seen were so huge that they now inhabited a world entirely different from that of their childhood. “China is a futuristic country,” he said. “I realized that the world around me became more and more like science fiction, and this process is speeding up.”
  • “We have statues of a few martyrs, but we never—We don’t memorialize those, the individuals.” He took off his glasses and blinked, peering into the wide expanse of green and concrete. “This is how we Chinese have always been,” he said. “When something happens, it passes, and time buries the stories.”
Javier E

Reed Graduate: Hum 110 Encourages Challenging the Past - The Atlantic - 0 views

www.theatlantic.com/...545249

western civilization humanities liberal arts learning education knowledge

shared by Javier E on 08 Nov 17 - No Cached
  • a worthwhile—and necessary—discussion about whether anyone should read the ancient Greeks in the first place, and if so why and how.
  • As someone who took Hum 110 more than 20 years ago, the news from campus has made me reflect on what I learned in the course. The answers, both equally true, are that I didn’t learn very much—and that I learned everything.
  • I slogged through the Hum 110 readings and wrote the required papers, but I can’t say that the words of Herodotus, Sappho, or Homer really sank in.
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  • And yet they did. What I learned in Hum 110 is that so-called Western civilization is a narrative much like any other—except that it happens to affect just about everyone on earth. No matter where we were born or what we look like or what we believe, the narrative of Western civilization is part of the cultural water we swim in. By taking me back to the origins of that narrative, Hum 110 did me the great favor of hauling it into view—and impressing me with the universal right and duty to question it.
  • Members of Reedies Against Racism argue that Hum 110 simply perpetuates the most familiar version of the Western-civilization narrative—that positioning Plato and Aristotle at the very center of the college curriculum helps ensure their continued influence, along with the continued silencing of other voices from the past. This is worth considering
  • To many of the campus protesters, then, the Hum 110 syllabus looks like a monument overdue for toppling; online discussions have even compared it to the Confederate flag.
  • The syllabus is more diverse, as is the faculty that teaches it and the student body that reads it. This is not to say that the syllabus is perfect—far from it. It’s to say that it isn’t carved in stone—and unlike a monument or a flag, it’s not meant to teach reverence. In fact, Hum 110 is intended to teach precisely the opposite.
  • In my experience, the Hum 110 syllabus wasn’t a tool of exclusion but a route to inclusion.
  • I respect the beauty and boldness and skill displayed in all these texts, and I respect the expertise of those who devote their lives to studying them. But I learned in Hum 110 that to respect a text is to keep experimenting with it, and to keep testing its relevance. Some of these works have already survived thousands of years of scrutiny; let’s see if they can take a few millennia more.
  • Not long ago, a friend of mine told me about some classical theater she’d seen. “I enjoyed it,” she said, “but I don’t feel like it’s really mine.” She wasn’t talking about representation, about whether someone who looked or acted like her had appeared on stage. She just felt that despite her smarts, and her multiple graduate degrees, she wasn’t familiar enough with the work to engage with it.
  • But by exposing the roots of the narrative known as Western civilization, Hum 110 opened a door to me that’s never closed.
  • What I really learned in Hum 110 is that the ancient Greeks—and the rest of our collective cultural ancestries, for that matter—are mine. They’re mine and yours and theirs and ours, to honor with our sharpest spears.
anonymous

Your Pandemic Tech Habits - The New York Times - 0 views

www.nytimes.com/...pandemic-tech-habits.html

shared by anonymous on 26 Mar 21 - No Cached
  • Your Pandemic Tech Habits
  • Therapy from afar. Books on the iPad. Friends via screens. Here’s the tech that’s sustained us.
  • A rock musician and a chamber orchestra violinist discovered apps that allowed them to play music with others far away. A woman in Toronto says she’s learned how to take courses and order groceries online, but she longs to be with her great-grandsons.
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  • Some of you said you had formed new habits that you think might stick, including meditating online and gathering weekly with pals over Zoom.
  • Some readers said they were grateful for virtual stand-ins but could not wait to get back to the library and hugging their family members.
  • This year, reading together has strengthened our bond at a distance. He calls me all of the time, asking me to please read him another story.
  • During lockdown, we discovered we could use an app called JamKazam to play music together over the internet in real time.
  • reading e-books on my iPad
  • To be honest, I miss holding a physical book in my hand, turning a page and the satisfying feeling of closing the book when you’ve finished.
  • My new tech habit is meditation class by Zoom. I have never before been able to successfully meditate
  • But being at home, in my most comfortable chair in front of the fireplace with a cup of coffee has worked for me. Meditation has been a great tool to help me cope with the stress and anxiety of this terrible, no-good year.
  • I started drawing cartoons that highlight how our lives have changed during the pandemic
  • I’ve been able to maintain my social ties with my musician friends and make some new musical friends as well. Last, but not least, I am encouraged to keep practicing.
  • My new habit is ordering groceries online and no contact pickup
  • My “shoppers” have done an outstanding job! It’s a true improvement that should remain in place
  • I am 86 years old and haven’t hugged anyone in my family for one year. But I’ve learned to use Zoom and to order my groceries online, both of which helped me keep myself fed, independent and sane
  • I’ve attended services at my synagogue without having to put on my snow boots. I’ve gone to art galleries and operas without having to dress up or worry about where to park.
  • My psychologist is now doing telehealth visits, and I love it. It’s my hope that this becomes a permanent option in the future.
  • Not only for me, but for the multitudes of people who need mental health care and aren’t in a position to access it in person.
  • I teach ballet to older women. When we had to stop dancing together in person, I was motivated to find a way to deliver a class in some form. With an iPhone, my teenager’s tripod and the tech advice of my three adult children and my son-in-law, I was able to quickly learn to record a ballet class, edit it on my laptop, make a YouTube channel, upload the video and share it.
  • I purchased Duolingo and brushed up on French and picked up Arabic and German.
  • I go to an annual girls’ weekend trip on Lake Gaston with five other women. That had to be canceled last year. We’ve instituted a weekly Zoom call on Tuesday nights after we put the kids to bed to catch up with each other and talk and laugh, and sometimes cry.
  • It’s brought us even closer together than the usual once per year weekend could
Javier E

How to Remember Everything You Want From Non-Fiction Books | by Eva Keiffenheim, MSc | ... - 0 views

medium.com/...non-fiction-books-df17096d517f

books reading learning notetaking memory long-term

shared by Javier E on 05 Jan 21 - No Cached
  • A Bachelor’s degree taught me how to learn to ace exams. But it didn’t teach me how to learn to remember.
  • 65% to 80% of students answered “no” to the question “Do you study the way you do because somebody taught you to study that way?”
  • the most-popular Coursera course of all time: Dr. Barabara Oakley’s free course on “Learning how to Learn.” So did I. And while this course taught me about chunking, recalling, and interleaving
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  • I learned something more useful: the existence of non-fiction literature that can teach you anything.
  • something felt odd. Whenever a conversation revolved around a serious non-fiction book I read, such as ‘Sapiens’ or ‘Thinking Fast and Slow,’ I could never remember much. Turns out, I hadn’t absorbed as much information as I’d believed. Since I couldn’t remember much, I felt as though reading wasn’t an investment in knowledge but mere entertainment.
  • When I opened up about my struggles, many others confessed they also can’t remember most of what they read, as if forgetting is a character flaw. But it isn’t.
  • It’s the way we work with books that’s flawed.
  • there’s a better way to read. Most people rely on techniques like highlighting, rereading, or, worst of all, completely passive reading, which are highly ineffective.
  • Since I started applying evidence-based learning strategies to reading non-fiction books, many things have changed. I can explain complex ideas during dinner conversations. I can recall interesting concepts and link them in my writing or podcasts. As a result, people come to me for all kinds of advice.
  • What’s the Architecture of Human Learning and Memory?
  • Human brains don’t work like recording devices. We don’t absorb information and knowledge by reading sentences.
  • we store new information in terms of its meaning to our existing memory
  • we give new information meaning by actively participating in the learning process — we interpret, connect, interrelate, or elaborate
  • To remember new information, we not only need to know it but also to know how it relates to what we already know.
  • Learning is dependent on memory processes because previously-stored knowledge functions as a framework in which newly learned information can be linked.”
  • Human memory works in three stages: acquisition, retention, and retrieval. In the acquisition phase, we link new information to existing knowledge; in the retention phase, we store it, and in the retrieval phase, we get information out of our memory.
  • Retrieval, the third stage, is cue dependent. This means the more mental links you’re generating during stage one, the acquisition phase, the easier you can access and use your knowledge.
  • we need to understand that the three phases interrelate
  • creating durable and flexible access to to-be-learned information is partly a matter of achieving a meaningful encoding of that information and partly a matter of exercising the retrieval process.”
  • Next, we’ll look at the learning strategies that work best for our brains (elaboration, retrieval, spaced repetition, interleaving, self-testing) and see how we can apply those insights to reading non-fiction books.
  • The strategies that follow are rooted in research from professors of Psychological & Brain Science around Henry Roediger and Mark McDaniel. Both scientists spent ten years bridging the gap between cognitive psychology and education fields. Harvard University Press published their findings in the book ‘Make It Stick.
  • #1 Elaboration
  • “Elaboration is the process of giving new material meaning by expressing it in your own words and connecting it with what you already know.”
  • Why elaboration works: Elaborative rehearsal encodes information into your long-term memory more effectively. The more details and the stronger you connect new knowledge to what you already know, the better because you’ll be generating more cues. And the more cues they have, the easier you can retrieve your knowledge.
  • How I apply elaboration: Whenever I read an interesting section, I pause and ask myself about the real-life connection and potential application. The process is invisible, and my inner monologues sound like: “This idea reminds me of…, This insight conflicts with…, I don’t really understand how…, ” etc.
  • For example, when I learned about A/B testing in ‘The Lean Startup,’ I thought about applying this method to my startup. I added a note on the site stating we should try it in user testing next Wednesday. Thereby the book had an immediate application benefit to my life, and I will always remember how the methodology works.
  • How you can apply elaboration: Elaborate while you read by asking yourself meta-learning questions like “How does this relate to my life? In which situation will I make use of this knowledge? How does it relate to other insights I have on the topic?”
  • While pausing and asking yourself these questions, you’re generating important memory cues. If you take some notes, don’t transcribe the author’s words but try to summarize, synthesize, and analyze.
  • #2 Retrieval
  • With retrieval, you try to recall something you’ve learned in the past from your memory. While retrieval practice can take many forms — take a test, write an essay, do a multiple-choice test, practice with flashcards
  • the authors of ‘Make It Stick’ state: “While any kind of retrieval practice generally benefits learning, the implication seems to be that where more cognitive effort is required for retrieval, greater retention results.”
  • Whatever you settle for, be careful not to copy/paste the words from the author. If you don’t do the brain work yourself, you’ll skip the learning benefits of retrieval
  • Retrieval strengthens your memory and interrupts forgetting and, as other researchers replicate, as a learning event, the act of retrieving information is considerably more potent than is an additional study opportunity, particularly in terms of facilitating long-term recall.
  • How I apply retrieval: I retrieve a book’s content from my memory by writing a book summary for every book I want to remember. I ask myself questions like: “How would you summarize the book in three sentences? Which concepts do you want to keep in mind or apply? How does the book relate to what you already know?”
  • I then publish my summaries on Goodreads or write an article about my favorite insights
  • How you can apply retrieval: You can come up with your own questions or use mine. If you don’t want to publish your summaries in public, you can write a summary into your journal, start a book club, create a private blog, or initiate a WhatsApp group for sharing book summaries.
  • a few days after we learn something, forgetting sets in
  • #3 Spaced Repetition
  • With spaced repetition, you repeat the same piece of information across increasing intervals.
  • The harder it feels to recall the information, the stronger the learning effect. “Spaced practice, which allows some forgetting to occur between sessions, strengthens both the learning and the cues and routes for fast retrieval,”
  • Why it works: It might sound counterintuitive, but forgetting is essential for learning. Spacing out practice might feel less productive than rereading a text because you’ll realize what you forgot. Your brain has to work harder to retrieve your knowledge, which is a good indicator of effective learning.
  • How I apply spaced repetition: After some weeks, I revisit a book and look at the summary questions (see #2). I try to come up with my answer before I look up my actual summary. I can often only remember a fraction of what I wrote and have to look at the rest.
  • “Knowledge trapped in books neatly stacked is meaningless and powerless until applied for the betterment of life.”
  • How you can apply spaced repetition: You can revisit your book summary medium of choice and test yourself on what you remember. What were your action points from the book? Have you applied them? If not, what hindered you?
  • By testing yourself in varying intervals on your book summaries, you’ll strengthen both learning and cues for fast retrieval.
  • Why interleaving works: Alternate working on different problems feels more difficult as it, again, facilitates forgetting.
  • How I apply interleaving: I read different books at the same time.
  • 1) Highlight everything you want to remember
  • #5 Self-Testing
  • While reading often falsely tricks us into perceived mastery, testing shows us whether we truly mastered the subject at hand. Self-testing helps you identify knowledge gaps and brings weak areas to the light
  • “It’s better to solve a problem than to memorize a solution.”
  • Why it works: Self-testing helps you overcome the illusion of knowledge. “One of the best habits a learner can instill in herself is regular self-quizzing to recalibrate her understanding of what she does and does not know.”
  • How I apply self-testing: I explain the key lessons from non-fiction books I want to remember to others. Thereby, I test whether I really got the concept. Often, I didn’t
  • instead of feeling frustrated, cognitive science made me realize that identifying knowledge gaps are a desirable and necessary effect for long-term remembering.
  • How you can apply self-testing: Teaching your lessons learned from a non-fiction book is a great way to test yourself. Before you explain a topic to somebody, you have to combine several mental tasks: filter relevant information, organize this information, and articulate it using your own vocabulary.
  • Now that I discovered how to use my Kindle as a learning device, I wouldn’t trade it for a paper book anymore. Here are the four steps it takes to enrich your e-reading experience
  • How you can apply interleaving: Your brain can handle reading different books simultaneously, and it’s effective to do so. You can start a new book before you finish the one you’re reading. Starting again into a topic you partly forgot feels difficult first, but as you know by now, that’s the effect you want to achieve.
  • it won’t surprise you that researchers proved highlighting to be ineffective. It’s passive and doesn’t create memory cues.
  • 2) Cut down your highlights in your browser
  • After you finished reading the book, you want to reduce your highlights to the essential part. Visit your Kindle Notes page to find a list of all your highlights. Using your desktop browser is faster and more convenient than editing your highlights on your e-reading device.
  • Now, browse through your highlights, delete what you no longer need, and add notes to the ones you really like. By adding notes to the highlights, you’ll connect the new information to your existing knowledge
  • 3) Use software to practice spaced repetitionThis part is the main reason for e-books beating printed books. While you can do all of the above with a little extra time on your physical books, there’s no way to systemize your repetition praxis.
  • Readwise is the best software to combine spaced repetition with your e-books. It’s an online service that connects to your Kindle account and imports all your Kindle highlights. Then, it creates flashcards of your highlights and allows you to export your highlights to your favorite note-taking app.
  • Common Learning Myths DebunkedWhile reading and studying evidence-based learning techniques I also came across some things I wrongly believed to be true.
  • #2 Effective learning should feel easyWe think learning works best when it feels productive. That’s why we continue to use ineffective techniques like rereading or highlighting. But learning works best when it feels hard, or as the authors of ‘Make It Stick’ write: “Learning that’s easy is like writing in sand, here today and gone tomorrow.”
  • In Conclusion
  • I developed and adjusted these strategies over two years, and they’re still a work in progress.
  • Try all of them but don’t force yourself through anything that doesn’t feel right for you. I encourage you to do your own research, add further techniques, and skip what doesn’t serve you
  • “In the case of good books, the point is not to see how many of them you can get through, but rather how many can get through to you.”— Mortimer J. Adler
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