Skip to main content

Home/ TOK Friends/ Group items tagged offense

Rss Feed Group items tagged

Filter: All | Bookmarks | Topics Simple Middle
Javier E

What 'White Privilege' Really Means - NYTimes.com - 0 views

opinionator.blogs.nytimes.com/...t-white-privilege-really-means

white privilege racism stereotypes race broken windows culture

shared by Javier E on 08 Nov 14 - No Cached
  • This week’s conversation is with Naomi Zack, a professor of philosophy at the University of Oregon and the author of “The Ethics and Mores of Race: Equality After the History of Philosophy.”
  • My first book, “Race and Mixed Race” (1991) was an analysis of the incoherence of U.S. black/white racial categories in their failure to allow for mixed race. In “Philosophy of Science and Race,” I examined the lack of a scientific foundation for biological notions of human races, and in “The Ethics and Mores of Race,” I turned to the absence of ideas of universal human equality in the Western philosophical tradition.
  • Critical philosophy of race, like critical race theory in legal studies, seeks to understand the disadvantages of nonwhite racial groups in society (blacks especially) by understanding social customs, laws, and legal practices.
  • ...14 more annotations...
  • What’s happening in Ferguson is the result of several recent historical factors and deeply entrenched racial attitudes, as well as a breakdown in participatory democracy.
  • In Ferguson, the American public has awakened to images of local police, fully decked out in surplus military gear from our recent wars in Iraq and Afghanistan, who are deploying all that in accordance with a now widespread “broken windows” policy, which was established on the hypothesis that if small crimes and misdemeanors are checked in certain neighborhoods, more serious crimes will be deterred. But this policy quickly intersected with police racial profiling already in existence to result in what has recently become evident as a propensity to shoot first.
  • How does this “broken windows” policy relate to the tragic deaths of young black men/boys? N.Z.:People are now stopped by the police for suspicion of misdemeanor offenses and those encounters quickly escalate.
  • Young black men are the convenient target of choice in the tragic intersection of the broken windows policy, the domestic effects of the war on terror and police racial profiling.
  • Why do you think that young black men are disproportionately targeted? N.Z.: Exactly why unarmed young black men are the target of choice, as opposed to unarmed young white women, or unarmed old black women, or even unarmed middle-aged college professors, is an expression of a long American tradition of suspicion and terrorization of members of those groups who have the lowest status in our society and have suffered the most extreme forms of oppression, for centuries.
  • Police in the United States are mostly white and mostly male. Some confuse their work roles with their own characters. As young males, they naturally pick out other young male opponents. They have to win, because they are the law, and they have the moral charge of protecting.
  • So young black males, who have less status than they do, and are already more likely to be imprisoned than young white males, are natural suspects.
  • Besides the police, a large segment of the white American public believes they are in danger from blacks, especially young black men, who they think want to rape young white women. This is an old piece of American mythology that has been invoked to justify crimes against black men, going back to lynching. The perceived danger of blacks becomes very intense when blacks are harmed.
  • The term “white privilege” is misleading. A privilege is special treatment that goes beyond a right. It’s not so much that being white confers privilege but that not being white means being without rights in many cases. Not fearing that the police will kill your child for no reason isn’t a privilege. It’s a right. 
  • that is what “white privilege” is meant to convey, that whites don’t have many of the worries nonwhites, especially blacks, do.
  • Other examples of white privilege include all of the ways that whites are unlikely to end up in prison for some of the same things blacks do, not having to worry about skin-color bias, not having to worry about being pulled over by the police while driving or stopped and frisked while walking in predominantly white neighborhoods, having more family wealth because your parents and other forebears were not subject to Jim Crow and slavery.
  • Probably all of the ways in which whites are better off than blacks in our society are forms of white privilege.
  • Over half a century later, it hasn’t changed much in the United States. Black people are still imagined to have a hyper-physicality in sports, entertainment, crime, sex, politics, and on the street. Black people are not seen as people with hearts and minds and hopes and skills but as cyphers that can stand in for anything whites themselves don’t want to be or think they can’t be.
  • race is through and through a social construct, previously constructed by science, now by society, including its most extreme victims. But, we cannot abandon race, because people would still discriminate and there would be no nonwhite identities from which to resist. Also, many people just don’t want to abandon race and they have a fundamental right to their beliefs. So race remains with us as something that needs to be put right.
johnsonma23

What 'White Privilege' Really Means - NYTimes.com - 0 views

opinionator.blogs.nytimes.com/...t-white-privilege-really-means

privilege bias education language

shared by johnsonma23 on 06 Nov 14 - No Cached
  • Critical philosophy of race, like critical race theory in legal studies, seeks to understand the disadvantages of nonwhite racial groups in society (blacks especially) by understanding social customs, laws, and legal practices.
  • What’s happening in Ferguson is the result of several recent historical factors and deeply entrenched racial attitudes, as well as a breakdown in participatory democracy.
  • It’s too soon to tell, but “Don’t Shoot” could become a real political movement — or it could peter out as the morally outraged self-expression of the moment, like Occupy Wall Street.
  • ...5 more annotations...
  • people in such circumstances would vote for political representatives on all levels of government who would be their advocates.
  • Middle-class and poor blacks in the United States do less well than whites with the same income on many measures of human well-being: educational attainment, family wealth, employment, health, longevity, infant mortality.
  • But the value of money pales in contrast to the tragedy this country is now forced to deal with. A tragedy is the result of a mistake, of an error in judgment that is based on habit and character, which brings ruin
  • People are now stopped by the police for suspicion of misdemeanor offenses and those encounters quickly escalate. The death of Michael Brown, like the death of Trayvon Martin before him and the death of Oscar Grant before him, may be but the tip of an iceberg.
  • Exactly why unarmed young black men are the target of choice, as opposed to unarmed young white women, or unarmed old black women, or even unarmed middle-aged college professors, is an expression of a long American tradition of suspicion and terrorization of members of those groups who have the lowest status in our societ
Javier E

History of Lynchings in the South Documents Nearly 4,000 Names - NYTimes.com - 0 views

www.nytimes.com/...cuments-nearly-4000-names.html

history south Jim Crow lynching racism memory

shared by Javier E on 12 Feb 15 - No Cached
  • The authors of the report compiled an inventory of 3,959 victims of “racial terror lynchings” in 12 Southern states from 1877 to 1950.
  • Next comes the process of selecting lynching sites where the organization plans to erect markers and memorials, which will involve significant fund-raising, negotiations with distrustful landowners and, almost undoubtedly, intense controversy.The process is intended, Mr. Stevenson said, to force people to reckon with the narrative through-line of the country’s vicious racial history, rather than thinking of that history in a short-range, piecemeal way.
  • Around the country, there are only a few markers noting the sites of lynchings. In several of those places, like Newnan, Ga., attempts to erect markers were met with local resistance. But in most places, no one has tried to put up a marker.
  • ...3 more annotations...
  • Among Professor Beck’s findings were that the number of lynchings did not rise or fall in proportion to the number of state-sanctioned executions, underscoring what Mr. Stevenson said was a crucial point: that these brutal deaths were not about administering popular justice, but terrorizing a community.
  • “Many of these lynchings were not executing people for crimes but executing people for violating the racial hierarchy,” he said, meaning offenses such as bumping up against a white woman or wearing an Army uniform.
  • But, he continued, even when a major crime was alleged, the refusal to grant a black man a trial — despite the justice system’s near certain outcome — and the public extravagance of a lynching were clearly intended as a message to other African-Americans.
kushnerha

The Rise of Hate Search - The New York Times - 0 views

www.nytimes.com/...the-rise-of-hate-search.html

new york times islamophobia terrorism language

shared by kushnerha on 13 Dec 15 - No Cached
  • after the media first reported that at least one of the shooters had a Muslim-sounding name, a disturbing number of Californians had decided what they wanted to do with Muslims: kill them.
  • the rest of America searched for the phrase “kill Muslims” with about the same frequency that they searched for “martini recipe,” “migraine symptoms” and “Cowboys roster.”
  • People often have vicious thoughts. Sometimes they share them on Google. Do these thoughts matter?Yes. Using weekly data from 2004 to 2013, we found a direct correlation between anti-Muslim searches and anti-Muslim hate crimes.
  • ...17 more annotations...
  • In 2014, according to the F.B.I., anti-Muslim hate crimes represented 16.3 percent of the total of 1,092 reported offenses. Anti-Semitism still led the way as a motive for hate crimes, at 58.2 percent.
  • Hate crimes may seem chaotic and unpredictable, a consequence of random neurons that happen to fire in the brains of a few angry young men. But we can explain some of the rise and fall of anti-Muslim hate crimes just based on what people are Googling about Muslims.
  • If our model is right, Islamophobia and thus anti-Muslim hate crimes are currently higher than at any time since the immediate aftermath of the Sept. 11 attacks.
  • How can these Google searches track Islamophobia so well? Who searches for “I hate Muslims” anyway?We often think of Google as a source from which we seek information directly, on topics like the weather, who won last night’s game or how to make apple pie. But sometimes we type our uncensored thoughts into Google, without much hope that Google will be able to help us. The search window can serve as a kind of confessional.
  • It is not just that hatred against Muslims is extremely high today. It’s that it’s exceptional compared with prejudice against every other group in the United States.
  • “If someone is willing to say ‘I hate them’ or ‘they disgust me,’ we know that those emotions are as good a predictor of behavior as actual intent,” said Susan Fiske, a social psychologist at Princeton
  • Google searches seem to suffer from selection bias: Instead of asking a random sample of Americans how they feel, you just get information from those who are motivated to search. But this restriction may actually help search data predict hate crimes.
  • “Google searches answer a different question: What do people excited enough by an issue to comment on it think and believe about it? The answer to this question, just because it is unrepresentative of the public as a whole, may be a better bet to predict hate crimes.”
  • While the vast majority of Muslim Americans won’t be victims of hate crimes, few escape the “constant sense of fear and paranoia” that they or their loved ones might be next, said Rana Ibrahem
  • What about the other side of the coin — compassion and understanding? Do they stand a chance against hate?Searches for information about Islam and Muslims did rise after the attacks in Paris and San Bernardino. Yet they rose far less than searches for hate did. “Who is Muhammad?” “what do Muslims believe?” and “what does the Quran say?” for instance, were no match for intolerance.
  • Google searches expressing moods, rather than looking for information, represent a tiny sample of everyone who is actually thinking those thoughts.
  • The search data also tells us that changes in Americans’ policy concerns have been dramatic. They happened, quite literally, within minutes of the terror attacks.Before the Paris attacks, 60 percent of Americans’ searches that took an obvious view of Syrian refugees saw them positively, asking how they could “help,” “volunteer” or “aid.” The other 40 percent were negative and mostly expressed skepticism about security. After Paris, however, the share of people opposed to refugees rose to 80 percent.
  • One idea might be to increase cultural integration. This is based on the “contact hypothesis”: If more Americans have Muslim neighbors, they will learn not to harbor irrational hate. We did not find support for this in the data — in fact, we found evidence for the opposite.
  • That’s evidence for the dominance of the “racial threat” hypothesis, which predicts that proximity breeds tension, not trust.
  • Another solution might be for leaders to talk about the importance of tolerance and the irrationality of hatred, as President Obama did in his Oval Office speech last Sunday night. He asked Americans to reject discrimination and religious tests for immigration. The reactions to his speech offer an excellent opportunity to see what works and what doesn’t work.
  • There was one line, however, that did trigger the type of response Mr. Obama might have wanted. He said, “Muslim Americans are our friends and our neighbors, our co-workers, our sports heroes and yes, they are our men and women in uniform, who are willing to die in defense of our country.”After this line, for the first time in more than a year, the top Googled noun after “Muslim” was not “terrorists,” “extremists” or “refugees.” It was “athletes,” followed by “soldiers.” And, in fact, “athletes” kept the top spot for a full day afterward.
  • On the whole, though, the response to the president’s speech shows that appealing to the better angels of an angry mob will most likely just backfire.
Javier E

'Nothing on this page is real': How lies become truth in online America - The Washingto... - 0 views

www.washingtonpost.com/...8-bbdb-72fdbf9d4fed_story.html

post-factual post-truth online media social network culture facebook

shared by Javier E on 18 Nov 18 - No Cached
  • “Share if you’re outraged!” his posts often read, and thousands of people on Facebook had clicked “like” and then “share,” most of whom did not recognize his posts as satire. Instead, Blair’s page had become one of the most popular on Facebook among Trump-supporting conservatives over 55.
  • “Nothing on this page is real,” read one of the 14 disclaimers on Blair’s site, and yet in the America of 2018 his stories had become real, reinforcing people’s biases, spreading onto Macedonian and Russian fake news sites, amassing an audience of as many 6 million visitors each month who thought his posts were factual
  • “No matter how racist, how bigoted, how offensive, how obviously fake we get, people keep coming back,” Blair once wrote, on his own personal Facebook page. “Where is the edge? Is there ever a point where people realize they’re being fed garbage and decide to return to reality?”
  • ...2 more annotations...
  • Chapian didn’t believe everything she read online, but she was also distrustful of mainstream fact-checkers and reported news. It sometimes felt to her like real facts had become indiscernible — that the truth was often somewhere in between. What she trusted most was her own ability to think critically and discern the truth, and increasingly her instincts aligned with the online community where she spent most of her time.
  • Her number of likes and shares on Facebook increased each year until she was sometimes awakening to check her news feed in the middle of the night, liking and commenting on dozens of posts each day. She felt as if she was being let in on a series of dark revelations about the United States, and it was her responsibility to see and to share them.
Javier E

This is what happens when a stable genius leads a stupid country - The Washington Post - 0 views

www.washingtonpost.com/...8-8679-934a2b33be52_story.html

Knowledge stupid genius trump culture

shared by Javier E on 21 Nov 18 - No Cached
  • Trump knows “more about courts than any human being.” He knows “more about steelworkers than anybody.” He knows “more about ISIS than the generals do,” and “more about offense and defense than they will ever understand.” He knows “more about wedges than any human being that’s ever lived.” He even knows more about medicine than his doctor, dictating a doctor’s letter predicting he would be “the healthiest individual ever elected to the presidency.”
Javier E

Opinion | A 'Disgusting' Yale Professor Moves On - The New York Times - 0 views

www.nytimes.com/...nicholas-christakis-yale.html

human nature kindness good cooperation love teaching psychology

shared by Javier E on 20 Mar 19 - No Cached
  • Christakis’s wife, Erika, who also taught at Yale back then, had circulated a memo in which she questioned a university edict against culturally insensitive Halloween costumes, suggesting that students could police themselves and should have both the freedom to err and the strength to cope with offense. She wrote that her husband concurred.
  • when, in that courtyard, Christakis apologized for any pain that the memo had caused but refused to disavow its content, he was pilloried.
  • “Blueprint,” it’s no lament for the mess that we humans make of things. It’s an argument that we’re transcendently and inherently good — that we’re genetically wired for it, thanks to a process of natural selection that has favored people prone to constructive friendships, to cooperation, to teaching, to love.
  • ...9 more annotations...
  • “For too long,” he writes in the preface, “the scientific community has been overly focused on the dark side of our biological heritage: our capacity for tribalism, violence, selfishness and cruelty. The bright side has been denied the attention it deserves.”
  • He told me that few people realize that he listened to those students for more than two hours, and that they hadn’t intercepted and surprised him: He went out to meet them, knowing how angry they were. “I felt that I had to model the principles that I believed — which is that I am committed to free and open expression,” he said. “I hardly could cower in my house.”
  • Although he stayed calm — which he attributes to years of training in karate and its premium on self-control — he was rattled, deeply, by the encounter. He soon took his first sabbatical ever. He read books about equanimity in the face of injustice. “I did not want to become a different person,” he said. “I certainly did not want to become embittered.”
  • The book is a hefty, dazzlingly erudite synthesis of history, philosophy, anthropology, genetics, sociology, economics, epidemiology, statistics and more. It uses everything from shipwrecks to the primatologist Jane Goodall to make its pro-kindnes
  • He rues America’s intense polarization, which perhaps makes this “an odd time for me to advance the view that there is more that unites us than divides us.”
  • His reasoning, oversimplified, is this: Complex societies are possible and durable only when people are emotionally invested in, and help, one another; we’d be living in smaller units and more solitary fashions if we weren’t equipped for such collaboration; and human thriving within these societies guarantees future generations suited to them.
  • Yes, there are hideous wars and horrid leaders. But if that were the sum of us, how to explain all the peace and progress? Christakis urges a wide angle and the long view
  • “To accept this belief that human beings are evil or violent or selfish or overly tribal is a kind of moral and intellectual laziness,” he told me. It also excuses that destructiveness. “The way to repair our torn social fabric is to say: Wait a minute, that’s not quite right.
  • “Blueprint,” he said, is sociodicy: It tries “to vindicate society despites its failures.”
Javier E

How YouTube Drives People to the Internet's Darkest Corners - WSJ - 0 views

www.wsj.com/...ets-darkest-corners-1518020478

youtube social media advertising google partisan extremism research bias

shared by Javier E on 10 Feb 18 - No Cached
  • YouTube is the new television, with more than 1.5 billion users, and videos the site recommends have the power to influence viewpoints around the world.
  • Those recommendations often present divisive, misleading or false content despite changes the site has recently made to highlight more-neutral fare, a Wall Street Journal investigation found.
  • Behind that growth is an algorithm that creates personalized playlists. YouTube says these recommendations drive more than 70% of its viewing time, making the algorithm among the single biggest deciders of what people watch.
  • ...25 more annotations...
  • People cumulatively watch more than a billion YouTube hours daily world-wide, a 10-fold increase from 2012
  • After the Journal this week provided examples of how the site still promotes deceptive and divisive videos, YouTube executives said the recommendations were a problem.
  • When users show a political bias in what they choose to view, YouTube typically recommends videos that echo those biases, often with more-extreme viewpoints.
  • Such recommendations play into concerns about how social-media sites can amplify extremist voices, sow misinformation and isolate users in “filter bubbles”
  • Unlike Facebook Inc. and Twitter Inc. sites, where users see content from accounts they choose to follow, YouTube takes an active role in pushing information to users they likely wouldn’t have otherwise seen.
  • “The editorial policy of these new platforms is to essentially not have one,”
  • “That sounded great when it was all about free speech and ‘in the marketplace of ideas, only the best ones win.’ But we’re seeing again and again that that’s not what happens. What’s happening instead is the systems are being gamed and people are being gamed.”
  • YouTube has been tweaking its algorithm since last autumn to surface what its executives call “more authoritative” news source
  • YouTube last week said it is considering a design change to promote relevant information from credible news sources alongside videos that push conspiracy theories.
  • The Journal investigation found YouTube’s recommendations often lead users to channels that feature conspiracy theories, partisan viewpoints and misleading videos, even when those users haven’t shown interest in such content.
  • YouTube engineered its algorithm several years ago to make the site “sticky”—to recommend videos that keep users staying to watch still more, said current and former YouTube engineers who helped build it. The site earns money selling ads that run before and during videos.
  • YouTube’s algorithm tweaks don’t appear to have changed how YouTube recommends videos on its home page. On the home page, the algorithm provides a personalized feed for each logged-in user largely based on what the user has watched.
  • There is another way to calculate recommendations, demonstrated by YouTube’s parent, Alphabet Inc.’s Google. It has designed its search-engine algorithms to recommend sources that are authoritative, not just popular.
  • Google spokeswoman Crystal Dahlen said that Google improved its algorithm last year “to surface more authoritative content, to help prevent the spread of blatantly misleading, low-quality, offensive or downright false information,” adding that it is “working with the YouTube team to help share learnings.”
  • In recent weeks, it has expanded that change to other news-related queries. Since then, the Journal’s tests show, news searches in YouTube return fewer videos from highly partisan channels.
  • YouTube’s recommendations became even more effective at keeping people on the site in 2016, when the company began employing an artificial-intelligence technique called a deep neural network that makes connections between videos that humans wouldn’t. The algorithm uses hundreds of signals, YouTube says, but the most important remains what a given user has watched.
  • Using a deep neural network makes the recommendations more of a black box to engineers than previous techniques,
  • “We don’t have to think as much,” he said. “We’ll just give it some raw data and let it figure it out.”
  • To better understand the algorithm, the Journal enlisted former YouTube engineer Guillaume Chaslot, who worked on its recommendation engine, to analyze thousands of YouTube’s recommendations on the most popular news-related queries
  • Mr. Chaslot created a computer program that simulates the “rabbit hole” users often descend into when surfing the site. In the Journal study, the program collected the top five results to a given search. Next, it gathered the top three recommendations that YouTube promoted once the program clicked on each of those results. Then it gathered the top three recommendations for each of those promoted videos, continuing four clicks from the original search.
  • The first analysis, of November’s top search terms, showed YouTube frequently led users to divisive and misleading videos. On the 21 news-related searches left after eliminating queries about entertainment, sports and gaming—such as “Trump,” “North Korea” and “bitcoin”—YouTube most frequently recommended these videos:
  • The algorithm doesn’t seek out extreme videos, they said, but looks for clips that data show are already drawing high traffic and keeping people on the site. Those videos often tend to be sensationalist and on the extreme fringe, the engineers said.
  • Repeated tests by the Journal as recently as this week showed the home page often fed far-right or far-left videos to users who watched relatively mainstream news sources, such as Fox News and MSNBC.
  • Searching some topics and then returning to the home page without doing a new search can produce recommendations that push users toward conspiracy theories even if they seek out just mainstream sources.
  • After searching for “9/11” last month, then clicking on a single CNN clip about the attacks, and then returning to the home page, the fifth and sixth recommended videos were about claims the U.S. government carried out the attacks. One, titled “Footage Shows Military Plane hitting WTC Tower on 9/11—13 Witnesses React”—had 5.3 million views.
Javier E

The Jordan Peterson Moment - The New York Times - 0 views

www.nytimes.com/...jordan-peterson-moment.html

male postmodernism stoicism chaos barbarism intellectual psychology

shared by Javier E on 26 Jan 18 - No Cached
  • Jordan Peterson is the most influential public intellectual in the Western world right now, and he has a point. Peterson, a University of Toronto psychologist, has found his real home on YouTube, where his videos have attracted something like 40 million views.
  • In his videos, he analyzes classic and biblical texts, he eviscerates identity politics and political correctness and, most important, he delivers stern fatherly lectures to young men on how to be honorable, upright and self-disciplined — how to grow up and take responsibility for their own lives.
  • Parents, universities and the elders of society have utterly failed to give many young men realistic and demanding practical wisdom on how to live. Peterson has filled the gap.
  • ...18 more annotations...
  • The implied readers of his work are men who feel fatherless, solitary, floating in a chaotic moral vacuum, constantly outperformed and humiliated by women, haunted by pain and self-contempt. At some level Peterson is offering assertiveness training to men whom society is trying to turn into emasculated snowflakes.
  • Peterson gives them a chance to be strong. He inspires their idealism by telling them that life is hard. His worldview begins with the belief that life is essentially a series of ruthless dominance competitions.
  • For much of Western history, he argues, Christianity restrained the human tendency toward barbarism. But God died in the 19th century, and Christian dogma and discipline died with him
  • That gave us the age of ideology, the age of fascism and communism — and with it, Auschwitz, Dachau and the gulag.
  • Since then we’ve tried another way to pacify the race. Since most conflict is over values, we’ve decided to not have any values. We’ll celebrate relativism and tolerance
  • We deny the true nature of humanity and naïvely pretend everyone is nice. The upside is we haven’t blown ourselves up; the downside is we live in a world of normlessness, meaninglessness and chaos.
  • All of life is perched, Peterson continues, on the point between order and chaos
  • Chaos, the eternal feminine, is also the crushing force of sexual selection. Women are choosy maters. … Most men do not meet female human standards.”
  • Don’t be fooled by the naïve optimism of progressive ideology. Life is about remorseless struggle and pain. Your instinct is to whine, to play the victim, to seek vengeance.
  • Peterson tells young men to never do that. Rise above the culture of victimization you see all around you
  • “The individual must conduct his or her life in a manner that requires the rejection of immediate gratification, of natural and perverse desires alike.”
  • Instead, choose discipline, courage and self-sacrifice. “To stand up straight with your shoulders back is to accept the terrible responsibility of life.” Never lie. Tell your boss what you really think. Be strict with your children.
  • His recipe for self-improvement is solitary, nonrelational, unemotional. I’d say the lives of young men can be improved more through loving attachment than through Peterson’s joyless and graceless calls to self-sacrifice.
  • But the emphasis on strength of will, the bootstrap, the calls to toughness and self-respect — all of this touches some need in his audience. He doesn’t comfort
  • And Peterson personifies the strong, courageous virtues he champions. His most recent viral video, with over four million views, is an interview he did with Cathy Newman of Britain’s Channel 4 News.
  • , as Conor Friedersdorf noted in The Atlantic, she did what a lot of people do in argument these days. Instead of actually listening to Peterson, she just distorted, simplified and restated his views to make them appear offensive and cartoonish.
  • Peterson calmly and comprehensibly corrected and rebutted her. It is the most devastatingly one-sided media confrontation you will ever see. He reminded me of a young William F. Buckley.
  • The Peterson way is a harsh way, but it is an idealistic way — and for millions of young men, it turns out to be the perfect antidote to the cocktail of coddling and accusation in which they are raised
Javier E

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

DIIGO_FILE_HOME/7ui9/74ec4c99e72deda4a64da10692a15bf6

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

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

Google Has Picked an Answer for You-Too Bad It's Often Wrong - WSJ - 1 views

www.wsj.com/...-often-get-it-wrong-1510847867

google search engines search information bias social media knowledge

shared by Javier E on 17 Nov 17 - No Cached
  • Google became the world’s go-to source of information by ranking billions of links from millions of sources. Now, for many queries, the internet giant is presenting itself as the authority on truth by promoting a single search result as the answer.
  • Google, a unit of Alphabet Inc., handles almost all internet searches. Featured snippets appear on about 40% of results for searches formed as questions
  • They give Google’s secret algorithms even greater power to shape public opinion, given that surveys show people consider search engines their most-trusted source of information, over traditional media or social media.
  • ...7 more annotations...
  • Google’s featured answers are feeding a raging global debate about the ability of Silicon Valley companies to influence society. Google and other internet giants are under intensifying scrutiny over the power of their products and their vulnerability to bias or manipulation.
  • Featured snippets are “generated algorithmically and [are] a reflection of what people are searching for and what’s available on the web,” the company said in an April blog post. “This can sometimes lead to results that are unexpected, inaccurate or offensive.”
  • The promoted answers, called featured snippets, are outlined in boxes above other results and presented in larger type, often with images. Google’s voice assistant sometimes reads them aloud
  • An algorithm chooses featured snippets from websites in part by how closely they appear to satisfy a user’s question, factoring in Google’s measure of a source’s authority and its ranking in the search results.
  • By answering questions directly, Google aims to make the search engine more appealing to users and the advertisers that chase them. The answers’ real estate is so attractive that there is a budding marketing industry around tailoring content so it becomes a featured snippet.
  • as Google expanded the use of featured snippets, it has relied more often on less authoritative sources, such as purveyors of top-10 lists and gossipy clickbait.
  • “For them to wield their algorithm like this is very worrisome,” she said. “This is how people learn about the world.”
Javier E

My Son's Friends Use Slurs in Online Games. What Can I Do? - The New York Times - 0 views

www.nytimes.com/...slurs-online-gaming-kids.html

online games racism trends political correctness psychology Technology education

shared by Javier E on 24 Jan 20 - No Cached
  • You could say, for example, “If you hear a kid saying something offensive, consider saying to him or her, ‘that term is racist,’ or ‘those words are hurtful.’ If you see a kid use that language to attack someone face-to-face, you need to tell him or her to stop, reach out to the victim, or alert an adult.”
  • Whenever an opportunity presents itself, you will also want to model for your son what it looks like to interrupt intolerance. As in all of parenting, our actions teach more than our words.
  • Your son might question this last idea if he is familiar with the concept of an “N-word pass,” by which a black person grants a nonblack person permission to use the term. Here, I’d have you talk with your son about the excellent points raised in a brief video of the author Ta-Nehisi Coates, who notes that some white people bristle at the suggestion that they should abstain from using certain words because they have been conditioned to believe that “everything belongs” to them.
  • ...2 more annotations...
  • To have this conversation, consider saying: “If people within a group want to claim ownership of a word that has been used to hurt them, that’s their call, even if not everyone else in that group agrees with their decision. But if you’re not in the group, the word is definitely not yours to use.”
  • Not all girls and women believe that it is empowering to playfully refer to one another as bitches. Similarly, not all African-Americans share the same view on the use of the “N-word.” But its regular use in popular songs (mostly, but not entirely by black artists) has left a lot of kids who are not black wondering if they are free to use the word, too.
Javier E

Andrew Sullivan: Trump's Mindless Nihilism - 2 views

nymag.com/...n-trump-mindless-nihilism.html

matchmaking interracial dating social free speech campus gop conservatism reactionary

shared by Javier E on 14 Oct 17 - No Cached
  • The trouble with reactionary politics is that it is fundamentally a feeling, an impulse, a reflex. It’s not a workable program. You can see that in the word itself: it’s a reaction, an emotional response to change. Sure, it can include valuable insights into past mistakes, but it can’t undo them, without massive disruption
  • I mention this as a way to see more clearly why the right in Britain and America is either unraveling quickly into chaos, or about to inflict probably irreparable damage on a massive scale to their respective countries. Brexit and Trump are the history of Thatcher and Reagan repeating as dangerous farce, a confident, intelligent conservatism reduced to nihilist, mindless reactionism.
  • But it’s the impossible reactionary agenda that is the core problem. And the reason we have a president increasingly isolated, ever more deranged, legislatively impotent, diplomatically catastrophic, and constitutionally dangerous, is not just because he is a fucking moron requiring an adult day-care center to avoid catastrophe daily.
  • ...14 more annotations...
  • It’s because he’s a reactionary fantasist, whose policies stir the emotions but are stalled in the headwinds of reality
  • These are not conservative reforms, thought-through, possible to implement, strategically planned. They are the unhinged fantasies of a 71-year-old Fox News viewer imagining he can reconstruct the late 1950s. They cannot actually be implemented, without huge damage.
  • In Britain, meanwhile, Brexit is in exactly the same place — a reactionary policy that is close to impossible to implement without economic and diplomatic catastrophe
  • Brexit too was built on Trump-like lies, and a Trump-like fantasy that 50 years of integration with the E.U. could be magically abolished overnight, and that the Britain of the early 1970s could be instantly re-conjured. No actual conservative can possibly believe that such radical, sudden change won’t end in tears.
  • “The researchers start by simulating what happens when extra links are introduced into a social network. Their network consists of men and women from different races who are randomly distributed. In this model, everyone wants to marry a person of the opposite sex but can only marry someone with whom a connection exists. This leads to a society with a relatively low level of interracial marriage. But if the researchers add random links between people from different ethnic groups, the level of interracial marriage changes dramatically.”
  • the line to draw, it seems to me, is when a speech is actually shut down or rendered impossible by disruption. A fiery protest that initially prevents an event from starting is one thing; a disruption that prevents the speech taking place at all is another.
  • Maybe a college could set a time limit for protest — say, ten or fifteen minutes — after which the speaker must be heard, or penalties will be imposed. Heckling — that doesn’t prevent a speech — should also be tolerated to a reasonable extent. There’s a balance here that protects everyone’s free speech
  • dating apps are changing our society, by becoming the second-most common way straights meet partners, and by expanding the range of people we can meet.
  • here’s what’s intriguing: Correlated with that is a sustained, and hard-to-explain, rise in interracial marriage.
  • “It is intriguing that shortly after the introduction of the first dating websites in 1995, like Match.com, the percentage of new marriages created by interracial couples increased rapidly,” say the researchers. “The increase became steeper in the 2000s, when online dating became even more popular. Then, in 2014, the proportion of interracial marriages jumped again.” That was when Tinder took off.
  • Disruptions of events are, to my mind, integral to the exercise of free speech. Hecklers are part of the contentious and messy world of open debate. To suspend or, after three offenses, expel students for merely disrupting events is not so much to chill the possibility of dissent, but to freeze it altogether.
  • Even more encouraging, the marriages begun online seem to last longer than others.
  • I wonder if online dating doesn’t just expand your ability to meet more people of another race, by eliminating geography and the subtle grouping effect of race and class and education. Maybe it lowers some of the social inhibitions against interracial dating.
  • It’s always seemed to me that racism is deeply ingrained in human nature, and always will be, simply because our primate in-group aversion to members of an out-group expresses itself in racism, unless you actively fight it. You can try every law or custom to mitigate this, but it will only go so far.
clairemann

How the U.S. Could Sleepwalk into a War with China | Time - 0 views

time.com/...sleepwalk-war-with-china

world war history thinking

shared by clairemann on 26 Mar 21 - No Cached
  • Our assessment is that both nations are rapidly ascending the slope of that metaphorical mountain, and will likely find themselves in a full-blown, Cold War-like status in the near future
  • The two nations are significantly at odds over the status of the South China Sea, which China claims as territorial waters, potentially giving them control over rich oil and gas deposits and dominance over the 40% of the world’s trade that passes through these strategic seas.
  • American companies in China who refuse to toe the line on Chinese policy issues (such as the status of Taiwan and the treatment of Uighurs); the devastating results of COVID-19 in the U.S. originating from a virus that first started to spread in Wuhan; and the freedom of Taiwan to decide whether or not to eventually unify politically with China.
  • ...4 more annotations...
  • China; offensive cyber activities undertaken by both sides; widespread human rights violations against the Muslim Uighur population within China; and the status of Hong Kong, where the U.S. believes China to be in violation of the treaty which returned the former British colony to a “special status” within China.
  • If such an incident occurred, perhaps in the Taiwan Straits adding in the additional factor of extreme Chinese pride and nationalism over their view of Taiwan as a sovereign part of China, it could easily spark a far larger military exchange than the warning shots and close approaches we have seen thus far.
  • Larger strikes from either side could follow, as could a far broader cyberattack, perhaps against critical infrastructure. Carrier strike groups on both sides could deploy head-to-head. With even more significant losses, the temptation to employ a tactical nuclear weapons – perhaps at sea, thinking it could never then escalate to a strategic exchange – might rise.
  • The chances of the U.S. and China stumbling into a war are real and increasing.
aprossi

Elon Musk is trying to win China back - CNN - 0 views

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

china science research Elon Musk technology

shared by aprossi on 26 Mar 21 - No Cached
  • Elon Musk is trying to win China back
  • Elon Musk's Tesla has endured a rough couple of months in China. Now he's working overtime to win Beijing back
  • The Tesla CEO lavished praise on China during an interview with state broadcaster China Central Television (CCTV), where he pledged that the country would become his electric carmaker's "biggest market" in the long run
  • ...6 more annotations...
  • He also lauded China's economic and climate goals — the country is currently the world's top greenhouse emitter, but has promised to drastically reduce the emissions over the next decade or so.
  • The charm offensive may be pivotal to Tesla's future in China. While the company has enjoyed special treatment from Chinese authorities in the past few years, it has faced an onslaught of criticism in recent weeks.
  • Last month, Tesla (TSLA) was summoned by Chinese officials to face questions about the quality of its Shanghai-made cars
  • Musk addressed those spying concerns on Saturday, saying at a Chinese development conference that his company's cars would never be used for such purposes.
  • "These are very aggressive goals. And I think they are great goals. And I wish more countries actually had these goals," Musk said. "I'm very confident that future of China is gonna be great."
  • Musk is one of the most popular American business leaders in China
anonymous

JAMA Editor Placed on Leave After Deputy's Comments on Racism - The New York Times - 0 views

www.nytimes.com/...ma-bauchner-race-medicine.html

shared by anonymous on 27 Mar 21 - No Cached
  • JAMA Editor Placed on Leave After Deputy’s Comments on Racism
  • After a staff member dismissed racism as a problem in medicine on a podcast, a petition signed by thousands demanded a review of editorial processes at the journal.
  • Following controversial comments on racism in medicine made by a deputy editor at JAMA, the editor in chief of the prominent medical journal was placed on administrative leave on Thursday.
  • ...15 more annotations...
  • “Structural racism is an unfortunate term,” said Dr. Livingston, who is white. “Personally, I think taking racism out of the conversation will help
  • Many people like myself are offended by the implication that we are somehow racist.”
  • The podcast was promoted with a tweet from the journal that said, “No physician is racist, so how can there be structural racism in health care?”
  • The response to both was swift and angry, prompting the journal to take down the podcast and delete the tweet.
  • Comments made in the podcast were inaccurate, offensive, hurtful, and inconsistent with the standards of JAMA,
  • The A.M.A.’s email to employees promised that the investigation would probe “
  • “We are instituting changes that will address and prevent such failures from happening again.”
  • “It’s not just that this podcast is problematic — it’s that there is a long and documented history of institutional racism at JAMA,”
  • “That podcast should never have happened,”
  • The fact that podcast was conceived of, recorded and posted was unconscionable.”
  • “I think it caused an incalculable amount of pain and trauma to Black physicians and patients,” she said. “And I think it’s going to take a long time for the journal to heal that pain.
  • “staff and leadership are overwhelmingly white and economically privileged,” and he committed to reviewing its editorial process.
  • Dr. Livingston later resigned.
  • how the podcast and associated tweet were developed, reviewed, and ultimately published,” and said that the association had engaged independent investigators to ensure objectivity.
  • The email did not offer a date for conclusion of the investigation.
anonymous

Creator of 'All Rise' on CBS Is Fired After Writers' Complaints - The New York Times - 0 views

www.nytimes.com/...se-greg-spottiswood-fired.html

shared by anonymous on 28 Mar 21 - No Cached
  • Creator of ‘All Rise’ on CBS Is Fired After Writers’ Complaints
  • Greg Spottiswood had faced numerous complaints over the way issues of race and gender were addressed on the show, a rare prime-time CBS drama with a Black woman as a protagonist.
  • Warner Bros. Television has fired the showrunner and creator of the CBS show “All Rise,” Greg Spottiswood, after a second investigation into allegations regarding how he dealt with the show’s writers, including in conversations involving race.
  • ...9 more annotations...
  • “We remain committed, at all times, to providing a safe and inclusive working environment on our productions and for all employees.”
  • Mr. Spottiswood had previously been investigated for his treatment of the writing staff during the first season of the CBS procedural
  • “All Rise” has been celebrated by CBS after its prime-time lineup had been criticized for its lack of diversity
  • The studio kept Mr. Spottiswood, who is white, in charge of the show, and provided him a corporate coach to advise him.
  • “We had to do so much behind the scenes to keep these scripts from being racist and offensive,”
  • Mr. Spottiswood said he was aware of the problems with his leadership and pledged to do better.
  • Five of the original seven members of the “All Rise” writing staff left the show because of his treatment of them and the way the show, under his direction, depicted race and gender,
  • claiming he was interested only in having Mr. Nayar appear at public events with the title of executive producer but did not give him the duties to match that position.
  • The most recent investigation was again focused on statements Mr. Spottiswood was said to have made in the writers’ room.
lucieperloff

Opinion | Why the Latest Republican Assault on L.G.B.T.Q. Rights Is Different - The New... - 0 views

www.nytimes.com/...anti-lgbtq-laws-us.html

opinion politics bias discrimination diversity

shared by lucieperloff on 08 Jun 21 - No Cached
  • Last month, Gov. Bill Lee of Tennessee signed into law a discriminatory bill to prevent transgender people from using restrooms aligning with their gender identity at any business or place of public accommodation.
  • hese new laws are the latest in a series of unprecedented legislative assaults aimed at trans people that have swept state houses t
  • are not simply living in a state of emergency; we are living in many states of imminent danger
  • ...10 more annotations...
  • Anti-equality extremists are clearly targeting transgender people again to score political points by demonizing marginalized communities and mischaracterizing movements like Black Lives Matter.
  • We need to take action now to prove the anti-trans arguments are wrong and unjust, and to draw maximum attention to what Republican leaders in these states are trying to do.
  • there simply is not a sudden population explosion of trans people, nor any sort of demand for special or new rights. This is about fairness and equal treatment.
  • t has significant health and safety consequences, especially for trans youth.
  • This includes laws like those in Arkansas, where legislators have banned critical, gender-affirming medical care for transgender children,
  • Active resistance is needed from administrators within the education system who are tasked with enforcing discriminatory trans sports bans, which isolate and prevent trans students from playing sports on teams consistent with their gender identity.
  • which requires businesses with “formal or informal” policies of allowing transgender people to use the appropriate restroom to post offensive and humiliating signage
  • So far in 2021, we are on track to exceed the number of trans and gender-nonconforming people murdered in 2020
  • extremist legislators continue advancing measures at a breakneck pace
  • Sometimes we have to make uncomfortable decisions because we are pushed to the fringes.
cvanderloo

What public school students are allowed to say on social media may be about to change - 0 views

theconversation.com/-may-be-about-to-change-154894

school speech education bias psychology research technology social media

shared by cvanderloo on 23 Mar 21 - No Cached
  • schools are increasingly faced with the question of whether they can discipline students for remarks made online about school or school officials.
  • In general, student speech in public schools has less protection than speech by adults in the community at large.
  • Tinker v. Des Moines School District decision
  • ...7 more annotations...
  • As a result, speech that may be protected for adults outside of the school environment – like offensive or vulgar language – can be restricted for students inside of the school environment.
  • as long as other requirements are met – the speech is lewd, school-sponsored or involves illegal drug use.
  • Some courts have considered other factors to determine whether there was a sufficient connection between the speech and the school before applying Tinker to off-campus speech.
  • They’ve considered whether the speech threatens the school’s obligation to provide a safe learning environment – for example, online bullying – or whether the speech is “reasonably likely” to reach the school or affect the school environment - for example by being directed at the school, school officials or other students.
  • A few courts have ruled that Tinker does not apply to the off-campus speech at issue in their cases because it did not occur in the school environment
  • That the Supreme Court has agreed to hear the case does not provide any indication of how the court may decide the case.
  • Whatever decision the court makes, it will likely provide some guidance to students, parents and school officials about what students can and cannot say on social media.
jmfinizio

Jordan McNair: University of Maryland reaches $3.5 million settlement with football pla... - 0 views

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

football player settlement

shared by jmfinizio on 16 Jan 21 - No Cached
  • The University of Maryland has reached a $3.5 million settlement with the family of Jordan McNair, the offensive lineman who died after suffering heatstroke during a team workout in 2018.
  • "We are focused on honoring Jordan's legacy so that his death was not in vain. This includes protecting student athletes of all levels of competition, increasing awareness, education, and prevention of all heat-related illnesses, empowering student athletes, and introducing legislation nationwide so that no parent should have to wait this long for closure where their child has been treated unfairly or unjustly,"
  • An independent medical report found several issues with his treatment, including failure to assess his vital signs, not having proper cooling devices and failure to recognize quickly he was having heat illness.
  • ...3 more annotations...
  • "This has been a long and painful fight, but we will attempt to find closure even though this is a wound that will never, ever fully heal,"
  • the "university accepts legal and moral responsibility for the mistakes that our training staff made on that fateful workout day."
  • "This is not at all a reflection of my opinion of Coach Durkin as a person. However, a departure is in the best interest of the university,"
‹ Previous 21 - 40 of 51 Next ›
Showing 20▼ items per page