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kushnerha

Our Natural History, Endangered - The New York Times - 0 views

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new york times history nature preservation

shared by kushnerha on 01 Apr 16 - No Cached
  • Worse, this rumored dustiness reinforces the widespread notion that natural history museums are about the past — just a place to display bugs and brontosaurs. Visitors may go there to be entertained, or even awe-struck, but they are often completely unaware that curators behind the scenes are conducting research into climate change, species extinction and other pressing concerns of our day. That lack of awareness is one reason these museums are now routinely being pushed to the brink. Even the National Science Foundation, long a stalwart of federal support for these museums, announced this month that it was suspending funding for natural history collections as it conducts a yearlong budget review.
  • It gets worse: A new Republican governor last year shut down the renowned Illinois State Museum, ostensibly to save the state $4.8 million a year. The museum pointed out that this would actually cost $33 million a year in lost tourism revenue and an untold amount in grants. But the closing went through, endangering a trove of 10 million artifacts, from mastodon bones to Native American tools, collected over 138 years, and now just languishing in the shuttered building. Eric Grimm, the museum’s director of science, characterized it as an act of “political corruption and malevolent anti-intellectualism.”
  • Other museums have survived by shifting their focus from research to something like entertainment.
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  • The pandering can be insidious, too. The Perot Museum of Nature and Science in Dallas, which treats visitors to a virtual ride down a hydraulic fracturing well, recently made headlines for avoiding explicit references to climate change. Other museums omit scientific information on evolution. “We don’t need people to come in here and reject us,”
  • Even the best natural history museums have been obliged to reduce their scientific staff in the face of government cutbacks and the decline in donations following the 2008 economic crash. They still have their collections, and their public still comes through the door. But they no longer employ enough scientists to interpret those collections adequately for visitors or the world at large. Hence the journal Nature last year characterized natural history collections as “the endangered dead.”
  • these collections are less about the past than about our world and how it is changing. Sediment cores like the ones at the Illinois State Museum, for instance, may not sound terribly important, but the pollen in them reveals how past climates changed, what species lived and died as a result, and thus how our own future may be rapidly unfolding.
  • Natural history museums are so focused on the future that they have for centuries routinely preserved such specimens to answer questions they didn’t yet know how to ask, requiring methodologies that had not yet been invented, to make discoveries that would have been, for the original collectors, inconceivable.
  • THE people who first put gigantic mammoth and mastodon specimens in museums, for instance, did so mainly out of dumb wonderment. But those specimens soon led to the stunning 18th-century recognition that parts of God’s creation could become extinct. The heretical idea of extinction then became an essential preamble to Darwin, whose understanding of evolution by natural selection depended in turn on the detailed study of barnacle specimens collected and preserved over long periods and for no particular reason. Today, those same specimens continue to answer new questions with the help of genome sequencing, CT scans, stable isotope analysis and other technologies.
  • These museums also play a critical role in protecting what’s left of the natural world, in part because they often combine biological and botanical knowledge with broad anthropological experience.
  • “You have no nationality. You are scientists. You speak for nature.” Just since 1999, according to the Field Museum, inventories by its curators and their collaborators have been a key factor in the protection of 26.6 million acres of wilderness, mainly in the headwaters of the Amazon.
  • It may be optimistic to say that natural history museums have saved the world. It may even be too late for that. But they provide one other critical service that can save us, and our sense of wonder: Almost everybody in this country — even children in Denver who have never been to the Rocky Mountains, or people in San Francisco who have never walked on a Pacific Ocean beach — goes to a natural history museum at some point in his life, and these visits influence us in deep and unpredictable ways.
  • we dimly begin to understand the passage of time and cultures, and how our own species fits amid millions of others. We start to understand the strangeness and splendor of the only planet where we will ever have the great pleasure of living.
Javier E

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

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

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

All in the Family - The New York Times - 0 views

www.nytimes.com/...all-in-the-family.html

new york times language

shared by sissij on 01 Jan 17 - No Cached
  • There’s nothing like the holidays to make you grateful for family ties while also wishing you were related to no one.
  • Molly Brodak wrestles with the question of whether telling a true story is a form of erasing it, or at least changing it beyond recognition. “I don’t want to see these words touching these true things,” she writes. “They are all wrong. This whole language I’m using is wrong.”
  • sissij on 01 Jan 17
     
    Language can never truly express our feelings. Last year, I have read a war story called "How to write a true war story", talking about how literature can never be as true as reality. Absolute truth can't be preserved because our memory is so unreliable and plastic. It all depends on whether we believe it or not. --Sissi (12/31/2016)
Emily Horwitz

A Redoubt of Learning Holds Firm - 0 views

www.nytimes.com/...cal-challenges-to-science.html

royal society science knowledge newton nytimes

shared by Emily Horwitz on 09 Sep 12 - No Cached
  • Emily Horwitz on 09 Sep 12
     
    An article about the Royal Society and their struggle to continue preserving and collecting scientific knowledge, while promoting the teaching/learning of true science (i.e. not creationism)
charlottedonoho

Researchers Link Feelings Of Disgust And Ethical Behavior : NPR - 0 views

www.npr.org/...f-disgust-and-ethical-behavior

ethics emotion behavior

shared by charlottedonoho on 02 Jun 15 - No Cached
  • Next, we examine what happens when you feel disgusted. Maybe you've come across rotting food or a bathroom that's dirty. Well, there's new research exploring how that kind of experience affects the ethical choices you might make afterward.
  • Disgust seems to make people behave in more unethical ways, Steve. This is research by Karen Winterich, Vikas Mittal and Andrea Morales. They conducted a series of experiments. In one of them, they had volunteers view a scene from the movie "Trainspotting," and the movie showed a disgustingly dirty toilet. Other volunteers watched a documentary about a coral reef. The researchers find that volunteers who watched the disgusting scene are more likely to cheat a partner in a game they play right afterwards.
  • And they're arguing that the feeling of disgust triggers feelings of self-preservation - wanting to protect yourself from the thing that's disgusting. And the researchers are speculating that these feelings of self-preservation translate more generally into feelings of selfishness, of looking out for yourself and this produces a willingness to cheat.
  • ...1 more annotation...
  • But it's another example of this mountain of studies that suggest that the social context in the social world changes our behavior even when we're not aware of it.
Javier E

Opinion | Speaking as a White Male … - The New York Times - 0 views

www.nytimes.com/...speaking-as-a-white-male.html

group identity collective individualism perspective critical bias knowledge psychology democracy education

shared by Javier E on 23 Mar 18 - No Cached
  • If you go back to the intellectuals of the 1950s, you get the impression that they thought individuals could very much determine their own beliefs.
  • Busy fighting communism and fascism, people back then emphasized individual reason and were deeply allergic to groupthink.
  • We don’t think this way anymore, and in fact thinking this way can get you into trouble. I guess the first step was the rise of perspectivism
  • ...15 more annotations...
  • This is the belief, often traced back to Nietzsche, that what you believe is determined by where you stand: Our opinions are not guided by objective truth, because there is no such thing; they are guided by our own spot in society.
  • Then came Michel Foucault and critical race theorists and the rest, and the argument that society is structured by elites to preserve their privilege.
  • Now we are at a place where it is commonly assumed that your perceptions are something that come to you through your group, through your demographic identity.
  • What does that mean? After you’ve stated your group identity, what is the therefore that follows?
  • We’ve shifted from an emphasis on individual judgment toward a greater emphasis on collective experience.
  • Under what circumstances should we embrace the idea that collective identity shapes our thinking? Under what circumstances should we resist collective identity and insist on the primacy of individual discretion, and our common humanity?
  • On the one hand, the drive to bring in formerly marginalized groups has obviously been one of the great achievements of our era
  • Wider inclusion has vastly improved public debate
  • other times, group identity seems irrelevant to many issues
  • And there are other times when collective thinking seems positively corrupting. Why are people’s views of global warming, genetically modified foods and other scientific issues strongly determined by political label? That seems ridiculous.
  • Our whole education system is based on the idea that we train individuals to be critical thinkers. Our political system is based on the idea that persuasion and deliberation lead to compromise and toward truth. The basis of human dignity is our capacity to make up our own minds
  • One of the things I’ve learned in a lifetime in journalism is that people are always more unpredictable than their categories.
  • the notion that group membership determines opinion undermines all that.
  • If it’s just group against group, deliberation is a sham, beliefs are just masks groups use to preserve power structures, and democracy is a fraud.
  • The epistemological foundation of our system is in surprisingly radical flux.
maxwellokolo

In an Ancient Burial Place, 3 Centuries of One Woman's Descendants - 0 views

www.nytimes.com/...anyon-new-mexico-maternal.html

shared by maxwellokolo on 06 Mar 17 - No Cached
  • maxwellokolo on 06 Mar 17
     
    To find out, authors of the study carbon-dated bodies preserved at the American Museum of Natural History and analyzed the DNA preserved to varying degrees within them. They found that the bodies had been buried over the 330 years that spanned the society's beginning to its decline - not just at the peak of its influence between the 11th and 12th century, as others had once thought.
caelengrubb

Why it's time to stop worrying about the decline of the English language | Language | T... - 0 views

www.theguardian.com/...ecline-of-the-english-language

shared by caelengrubb on 07 Jun 21 - No Cached
  • Now imagine that something even more fundamental than electricity or money is at risk: a tool we have relied on since the dawn of human history, enabling the very foundations of civilisation to be laid
  • I’m talking about our ability to communicate – to put our thoughts into words, and to use those words to forge bonds, to deliver vital information, to learn from our mistakes and build on the work done by others.
  • “Their language is deteriorating. They are lowering the bar. Our language is flying off at all tangents, without the anchor of a solid foundation.
  • ...20 more annotations...
  • Although it is at pains to point out that it does not believe language can be preserved unchanged, it worries that communication is at risk of becoming far less effective. “Some changes would be wholly unacceptable, as they would cause confusion and the language would lose shades of meaning
  • “Without grammar, we lose the agreed-upon standards about what means what. We lose the ability to communicate when respondents are not actually in the same room speaking to one another. Without grammar, we lose the precision required to be effective and purposeful in writing.”
  • At the same time, our laziness and imprecision are leading to unnecessary bloating of the language – “language obesity,”
  • That’s five writers, across a span of 400 years, all moaning about the same erosion of standards. And yet the period also encompasses some of the greatest works of English literature.
  • Since then, the English-speaking world has grown more prosperous, better educated and more efficiently governed, despite an increase in population. Most democratic freedoms have been preserved and intellectual achievement intensified.
  • Linguistic decline is the cultural equivalent of the boy who cried wolf, except the wolf never turns up
  • Our language will always be as flexible and sophisticated as it has been up to now. Those who warn about the deterioration of English haven’t learned about the history of the language, and don’t understand the nature of their own complaints – which are simply statements of preference for the way of doing things they have become used to.
  • But the problem is that writers at that time also felt they were speaking a degraded, faltering tongue
  • Seventy-odd years ago, people knew their grammar and knew how to talk clearly. And, if we follow the logic, they must also have been better at organising, finding things out and making things work.
  • Hand-wringing about standards is not restricted to English. The fate of every language in the world has been lamented by its speakers at some point or another.
  • “For more than 2,000 years, complaints about the decay of respective languages have been documented in literature, but no one has yet been able to name an example of a ‘decayed language’.” He has a point.
  • One common driver of linguistic change is a process called reanalysis.
  • Another form that linguistic change often takes is grammaticalisation: a process in which a common phrase is bleached of its independent meaning and made into a word with a solely grammatical function
  • One instance of this is the verb “to go”, when used for an action in the near future or an intention.
  • Human anatomy makes some changes to language more likely than others. The simple mechanics of moving from a nasal sound (m or n) to a non-nasal one can make a consonant pop up in between
  • The way our brain divides up words also drives change. We split them into phonemes (building blocks of sound that have special perceptual significance) and syllables (groups of phonemes).
  • ound changes can come about as a result of social pressures: certain ways of saying things are seen as having prestige, while others are stigmatised. We gravitate towards the prestigious, and make efforts to avoid saying things in a way that is associated with undesirable qualities – often just below the level of consciousnes
  • The problem arises when deciding what might be good or bad. There are, despite what many people feel, no objective criteria by which to judge what is better or worse in communication
  • Though we are all capable of adaptation, many aspects of the way we use language, including stylistic preferences, have solidified by our 20s. If you are in your 50s, you may identify with many aspects of the way people spoke 30-45 years ago.
  • The irony is, of course, that the pedants are the ones making the mistakes. To people who know how language works, pundits such as Douglas Rushkoff only end up sounding ignorant, having failed to really interrogate their views
jmfinizio

Amazon to invest $2 billion to build affordable housing in these three cities - CNN - 0 views

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

amazon cnn housing

shared by jmfinizio on 13 Jan 21 - No Cached
  • Amazon is pledging to invest more than $2 billion over the next five years toward affordable housing in three cities where it has major operations.
  • Seattle, Nashville and Arlington, Virginia,
  • 5,000 employees each.
  • ...11 more annotations...
  • "This new $2 billion Housing Equity Fund will create or preserve 20,000 affordable homes in all three of our headquarters regions
  • "It will also help local families achieve long-term stability while building strong, inclusive communities."
  • $567 million will go toward 1,300 affordable apartment
  • $381.9 million in loans
  • 1,300 affordable homes
  • $185.5 million
  • 1,000 affordable homes.
  • But backlash from community leaders and local government officials in Queens ultimately led Amazon to pull out of New York.
  • $125 million in grants to minority-led organizations
  • The fund will also give grants to government partners, like transit agencies and school districts, to help working families in those fields.
  • "Investments like those announced by Amazon that help preserve these existing buildings and maintain moderate rent levels are critical to local efforts that promote economic inclusion and support the stability and economic mobility of moderate- and low-income families."
margogramiak

Memory may be preserved in condition with brain changes similar to Alzheimer's disease ... - 0 views

www.sciencedaily.com/...210113161219.htm

shared by margogramiak on 17 Jan 21 - No Cached
  • About 40% of people with the condition have underlying Alzheimer's disease.
  • About 40% of people with the condition have underlying Alzheimer's disease.
    • margogramiak
      margogramiak on 17 Jan 21
       
      Based on that brief description, the two sound similar, so this makes sense.
  • While we knew that the memories of people with primary progressive aphasia were not affected at first, we did not know if they maintained their memory functioning over years,
    • margogramiak
      margogramiak on 17 Jan 21
       
      it's interesting to think about what a big deal losing your memory. We've learned so much about how unreliable our memories are, but we really do need them.
  • ...6 more annotations...
  • language skills.
    • margogramiak
      margogramiak on 17 Jan 21
       
      Language is another topic we've covered in class.
  • Researchers tested memory skills of the people with primary progressive aphasia by showing them pictures of common objects. After waiting 10 minutes, they were shown the same pictures along with others and had to indicate whether they had seen the picture before. This test was given once and then again an average of 2.4 years later.
    • margogramiak
      margogramiak on 17 Jan 21
       
      2.4 years? This research has been a long time coming...
  • They were tested once and then again an average of 1.7 years later.
    • margogramiak
      margogramiak on 17 Jan 21
       
      Again, that's a long time. The research must be important for scientists to devote so much time to it.
  • their verbal memory and language skills declined with equal severity during the study.
    • margogramiak
      margogramiak on 17 Jan 21
       
      So there are lots of similarities between the two.
  • Left sided asymmetry of brain shrinkage and a lower incidence of brain proteins known as ApoE4 and TDP-43 were identified as potential contributors to the preservation of memory in this rare type of Alzheimer's disease.
    • margogramiak
      margogramiak on 17 Jan 21
       
      the term "brain shrinkage" is very impactful.
  • Limitations of the study are the relatively small sample size and that autopsies were not available for all of the primary progressive aphasia cases.
    • margogramiak
      margogramiak on 17 Jan 21
       
      Noting limitations is part of the scientific method that we covered in class!
caelengrubb

The Linguistic Colonialism of English - Brown Political Review - 0 views

brownpoliticalreview.org/...linguistic-colonialism-english

shared by caelengrubb on 17 Jan 21 - No Cached
  • Through centuries of colonialism, neocolonialism, Cold War expansionism, and, most recently, globalization, the West has spread its preferred systems of capitalism, democracy, and moral values.
  • As a result of this, contemporary English is detached from any specific cultural identity; it is a tool which links different societies in an increasingly smaller world.
  • The first population to speak English was the British. About five hundred years ago, between five and seven million people spoke the language; today, about 1.8 billion people do.
  • ...11 more annotations...
  • Processes of violent imperialism have paved the way for the cultural pandemic originating in the West
  • Most former British colonies now use English as their official language (e.g. Ghana and South Africa). Ever since the US colonized Puerto Rico after winning the Spanish-American war (note the absence of Puerto Rico, or Cuba, in the name of the war), the official languages on the island became Spanish and, of course, English.
  • Today, English is the third most spoken language in the world and tops the list of second languages. English is a necessity for studying at the most prestigious institutions of higher learning, a ticket to working almost anywhere in the world, and an instrument enabling a livelihood in the wealthiest nations.
  • This phenomenon feeds into the growth of social inequality linked to globalization. The majority of the time, English learned as a second language in public schools does not create a proficiency level adequate for working, studying, or relying on the language in daily life.
  • People dedicate their time and resources to learning and perfecting their understanding and knowledge of English, rather than preserving their own customs and culture.
  • The process of globalization leads people to visualize an array of opportunities and an exponentially better future linked to the English language. A language is not only an instrument of communication, however. It is also the tool of a society, made up of its culture, traditions, and sets of religious and ideological beliefs
  • English has also become the main language used in science. Doctors around the world use English to communicate their findings. Most research papers are written in English as a way to facilitate international scientific cooperation.
  • Although this may seem like a necessity to promote scientific discovery, the resulting gap is problematic. The researchers who have not had the chance to learn English are at a disadvantage.
  • These processes suggest a disconcerting implication – globalization is simply a more “socially acceptable” means of imperialism, without violence
  • Globalization and the expansion of the English language have resulted in oppression and inequality.
  • If the preservation of other cultures is given the same importance and value as spreading English is currently receiving, the language can be an addition, not a replacement, to a naturally evolving culture’s array of nuances.
manhefnawi

Want to Remember Your Vacation? Take Fewer Photos | Mental Floss - 0 views

mentalfloss.com/...our-vacation-take-fewer-photos

Memory

shared by manhefnawi on 12 Jun 18 - No Cached
  • Technology isn't always good for your memory. Overusing map apps can alter our navigational skills. Information overload can make us forgetful. Most of us treat Google like an external hard drive for information we might have once committed to memory. And all those selfies and picturesque vistas we photograph on vacation might be affecting how we remember the trip, according to a new study in the Journal of Experimental Social Psychology spotted by Vox.
  • The researchers conclude that recording an experience "may prevent people from remembering the very events they are attempting to preserve." Their study ends on a dark note: "Ironically, our results suggest that using media to preserve these moments may prevent people from fully experiencing them in the first place.
Javier E

J. Robert Oppenheimer's Defense of Humanity - WSJ - 0 views

www.wsj.com/...s-defense-of-humanity-d83903b3

humanity alignment technology science research survival Oppenheimer

shared by Javier E on 15 Jul 23 - No Cached
  • Von Neumann, too, was deeply concerned about the inability of humanity to keep up with its own inventions. “What we are creating now,” he said to his wife Klári in 1945, “is a monster whose influence is going to change history, provided there is any history left.” Moving to the subject of future computing machines he became even more agitated, foreseeing disaster if “people” could not “keep pace with what they create.”
  • Oppenheimer, Einstein, von Neumann and other Institute faculty channeled much of their effort toward what AI researchers today call the “alignment” problem: how to make sure our discoveries serve us instead of destroying us. Their approaches to this increasingly pressing problem remain instructive.
  • Von Neumann focused on applying the powers of mathematical logic, taking insights from games of strategy and applying them to economics and war planning. Today, descendants of his “game theory” running on von Neumann computing architecture are applied not only to our nuclear strategy, but also many parts of our political, economic and social lives. This is one approach to alignment: humanity survives technology through more technology, and it is the researcher’s role to maximize progress.
  • ...5 more annotations...
  • he also thought that this approach was not enough. “What are we to make of a civilization,” he asked in 1959, a few years after von Neumann’s death, “which has always regarded ethics as an essential part of human life, and…which has not been able to talk about the prospect of killing almost everybody, except in prudential and game-theoretical terms?”
  • to design a “fairness algorithm” we need to know what fairness is. Fairness is not a mathematical constant or even a variable. It is a human value, meaning that there are many often competing and even contradictory visions of it on offer in our societies.
  • Hence Oppenheimer set out to make the Institute for Advanced Study a place for thinking about humanistic subjects like Russian culture, medieval history, or ancient philosophy, as well as about mathematics and the theory of the atom. He hired scholars like George Kennan, the diplomat who designed the Cold War policy of Soviet “containment”; Harold Cherniss, whose work on the philosophies of Plato and Aristotle influenced many Institute colleagues; and the mathematical physicist Freeman Dyson, who had been one of the youngest collaborators in the Manhattan Project. Traces of their conversations and collaborations are preserved not only in their letters and biographies, but also in their research, their policy recommendations, and in their ceaseless efforts to help the public understand the dangers and opportunities technology offers the world.
  • In their biography “American Prometheus,” which inspired Nolan’s film, Martin Sherwin and Kai Bird document Oppenheimer’s conviction that “the safety” of a nation or the world “cannot lie wholly or even primarily in its scientific or technical prowess.” If humanity wants to survive technology, he believed, it needs to pay attention not only to technology but also to ethics, religions, values, forms of political and social organization, and even feelings and emotions.
  • Preserving any human value worthy of the name will therefore require not only a computer scientist, but also a sociologist, psychologist, political scientist, philosopher, historian, theologian. Oppenheimer even brought the poet T.S. Eliot to the Institute, because he believed that the challenges of the future could only be met by bringing the technological and the human together. The technological challenges are growing, but the cultural abyss separating STEM from the arts, humanities, and social sciences has only grown wider. More than ever, we need institutions capable of helping them think together.
Javier E

Elon Musk's Disastrous Weekend on Twitter - The Atlantic - 0 views

www.theatlantic.com/...671942

shared by Javier E on 17 Dec 22 - No Cached
  • It’s useful to keep in mind that Twitter is an amplification machine. It is built to allow people, with astonishingly little effort, to reach many other people. (This is why brands like it.)
  • There are a million other ways to express yourself online: This has nothing to do with free speech, and Twitter is not obligated to protect your First Amendment rights.
  • When Elon Musk and his fans talk about free speech on Twitter, they’re actually talking about loud speech. Who is allowed to use this technology to make their message very loud, to the exclusion of other messages?
  • ...6 more annotations...
  • Musk seems willing to grant this power to racists, conspiracy theorists, and trolls. This isn’t great for reasonable people who want to have nuanced conversations on social media, but the joke has always been on them. Twitter isn’t that place, and it never will be.
  • one of Musk’s first moves after taking over was to fire the company’s head of policy—an individual who had publicly stated a commitment to both free speech and preventing abuse.
  • On Friday, Musk tweeted that Twitter would be “forming a content moderation council with widely diverse viewpoints,” noting that “no major content decisions [would] happen before that council convenes.” Just three hours later, replying to a question about lifting a suspension on The Daily Wire’s Jordan Peterson, Musk signaled that maybe that wasn’t exactly right; he tweeted: “Anyone suspended for minor & dubious reasons will be freed from Twitter jail.” He says he wants a democratic council, yet he’s also setting policy by decree.
  • Perhaps most depressingly, this behavior is quite familiar. As Techdirt’s Mike Masnick has pointed out, we are all stuck “watching Musk speed run the content moderation learning curve” and making the same mistakes that social-media executives made with their platforms in their first years at the helm.
  • Musk has charged himself with solving the central, seemingly intractable issue at the core of hundreds of years of debate about free speech. In the social-media era, no entity has managed to balance preserving both free speech and genuine open debate across the internet at scale.
  • Musk hasn’t just given himself a nearly impossible task; he’s also created conditions for his new company’s failure. By acting incoherently as a leader and lording the prospect of mass terminations over his employees, he’s created a dysfunctional and chaotic work environment for the people who will ultimately execute his changes to the platform
Javier E

Vikings' Struggles Come to Life in History Channel's Series - NYTimes.com - 0 views

www.nytimes.com/...n-history-channels-series.html

history vikings bias interpretation commercial

shared by Javier E on 25 Feb 13 - No Cached
  • Propelled by the tale of the legendary Norse adventurer Ragnar Lothbrok, his family and his band of followers, the lushly produced, effects-enhanced series dazzles with evocative scenery and dynamic displays of superherolike derring-do and physical stamina.
  • Mr. Hirst immersed himself in what had been written about Viking culture — basically documentation by outside observers since theirs was an illiterate society. He found the material limited and biased.
  • “They’re always the guys who break in through the door, slash up your house and rape and pillage for no good reason, except that they enjoy the violence,” he said. “I wanted to tell the story from the Vikings’ point of view, because their history was written by Christian monks, basically, whose job it was to exaggerate their violence.”
  • ...3 more annotations...
  • Despite History’s mantle of preserving and purveying an accurate picture of the past, hewing to the letter of historical accuracy wasn’t possible in the case of a dramatic series based on fragmented documentation, hence a large degree of dramatic license was employed.
  • “I especially had to take liberties with ‘Vikings’ because no one knows for sure what happened in the Dark Ages,” Mr. Hirst said. “Very little was written then.” The bottom line, he explained, was: “We want people to watch it. A historical account of the Vikings would reach hundreds, occasionally thousands, of people. Here we’ve got to reach millions.”
  • he was hard put to replicate authentic fabrics and woods. One of the biggest challenges he faced, he added, was improvising lighting sources for Viking homes and halls, which had no windows, making engaging photography of a strictly realistic interior setting impossible.
Javier E

How GOP Leaders Must Manage Their Political Lives in the Era of Donald Trump - The Atla... - 0 views

www.theatlantic.com/...483354

politics politician compromise hypocrisy

shared by Javier E on 19 May 16 - No Cached
  • The day-in, day-out work of the politician is the management of electoral coalitions: coaxing, cajoling, compelling people to work together who—in the more natural course of things—might have nothing in common
  • Unlike writers and intellectuals, politicians don’t have the freedom to work only with people they like and admire. Unlike writers and intellectuals, they have no duty to speak aloud their inner convictions—their work would become impossible if they did.
  • Politics unfortunately abounds in shams that must be treated reverentially for every politician who would succeed. If you are the sort of man whose stomach revolts against treating shams reverentially, you will be well advised to stay out of politics altogether and set up as a prophet; your prophecies may perhaps sow good seed for some future harvest. But as a politician you would be impotent. For at any given time the bulk of your countrymen believe firmly and devoutly, not only in various things that are worthy of belief, but also in illusions of one kind and another; and they will never submit to have their affairs managed for them by one who appears not to share in their credulity.
  • ...9 more annotations...
  • More F.S. Oliver: Nothing in politics is sadder than: the man of sterling character whose genius is so antipathetic to the particular emergency in which he finds himself as to stupefy his thoughts and paralyze his actions. He drifts to disaster, grappling blindfolded which are beyond his comprehension, failing without really fighting.
  • Bad choices over the past decade by Republican political leaders opened the way to Donald Trump, yes.  For a decade, Republican voters have signaled they wanted to protect Medicare, cut immigration, fight fewer wars, and nominate no more Bushes. Their party leaders interpreted those signals as demands to cut Medicare, increase immigration, put boots on the ground in Syria, and nominate another Bush.
  • Their task ahead, in the Biblical phrase, is to pluck the brands from the fire—rescue as much of their party as can be rescued—while simultaneously minimizing the damage to party and country by the nominee their rank-and-file has imposed on them. They need to maneuver so that Trump’s defeat is as solitary as possible, and so that he cannot shift the blame for the failure he has earned onto the heads of others
  • Trump’s taught Republican politicians that they’ve neglected the interests and values of their core supporters. He’s demonstrated that much of their party ideology is obsolete, and that their language no longer moves their voters. He’s proven that their party is less culturally conservative than they believed, less hostile to social insurance than they imagined, and more worried about the economic and social costs of mass migration than they realized. Those are valuable lessons that need to be absorbed and pondered.
  • He’s also demonstrated that he himself is a dangerous person
  • To save themselves and their country, Republican politicians will have to rediscover the politician’s arts of deftness, flexibility, and self-preservation—while stealthily hastening Trump toward the defeat that almost certainly awaits him in November.
  • That’s a big job and a hard job, all the harder because they cannot acknowledge what they are doing. They will seem to help Trump win, while actually working to ensure he fail
  • What Walter Lippman said of presidents is really true of all politicians: They are not “working through noble institutions to dear ends … but trying to grind out a few crude results from a decadent political machine.”
  • The harms they stop are more important than the good they cannot achieve. What they’re called upon to do is to practice statesmanship without fine phrases; to protect the republic without receiving any credit for it
Megan Flanagan

Hidden Side of the College Dream: Mediocre Graduation Rates - The New York Times - 0 views

www.nytimes.com/...op-out-follow-the-dollars.html

college rates psychology education

shared by Megan Flanagan on 02 Jun 16 - No Cached
  • “go to college” is such a proven prescription
  • college graduates have lower unemployment rates, earn higher wages and even have longer-lasting marriages
  • 7.2 million students who need federal loans to attend college
  • ...12 more annotations...
  • Of the 1,027 private colleges studied, 761 have graduation rates of less than 67 percent.
  • the rate is even lower, 46 percent
  • high schools in which more than a third of students do not graduate on time are labeled to receive special attention by federal standards.
  • a college can have a graduation rate as low as 2 percent and still preserve its accreditation
  • “We act as if they’re all the same right now. In K-12 we differentiate.”
  • “Graduation rates are primarily two factors: what the student brings and what the college brings to the experience,”
  • Colleges with lower graduation rates tend to admit a higher percentage of students with Pell grants, which usually go to lower-income students.
  • money is a huge roadblock to graduation.
  • “That is the No. 1 reason our students give when they drop out,”
  • any setback or poor grade can make them question whether they should be in college in the first place
  • colleges are not fulfilling their promise of upward mobility to students, particularly those who are trying to become the first in their families to earn a degree
  • “It’s not that the low-income students are destined to fail,” Mr. Shireman said. “It’s just that they have more challenges, so it takes a lot more resources to ensure that they succeed.”
sissij

All the Ways Your Wi-Fi Router Can Spy on You - The Atlantic - 0 views

www.theatlantic.com/...497132

technology wi-fi science

shared by sissij on 26 Jan 17 - No Cached
  • But it can also be used to monitor humans—and in surprisingly detailed ways.
  • y analyzing the exact ways that a Wi-Fi signal is altered when a human moves through it, researchers can “see” what someone writes with their finger in the air, identify a particular person by the way that they walk, and even read a person’s lips with startling accuracy—in some cases even if a router isn’t in the same room as the person performing the actions.
  • Many researchers presented their Wi-Fi sensing technology as a way to preserve privacy while still capturing important data.
  • ...2 more annotations...
  • Ali said the system only works in controlled environments, and with rigorous training. “So, it is not a big privacy concern for now, no worries there,” wrote Ali, a Ph.D. student at Michigan State University, in an email.
  • Routers could soon keep kids and older adults safe, log daily activities, or make a smart home run more smoothly—but, if invaded by a malicious hacker, they could also be turned into incredibly sophisticated hubs for monitoring and surveillance.
  • sissij on 26 Jan 17
     
    Everything has pros and cons. Gain always comes with loss. The development of new technology always comes with concerns. It reminded me of the scientific findings in quantum that leads to the invention of the atomic bombs. I think this wifi sensor technology can make our life much more convenient. Science enables us to see the world differently. --Sissi (1/25/2017)
Emily Horwitz

Mammoth fragments from Siberia raise cloning hopes - Yahoo! News - 1 views

news.yahoo.com/e-cloning-hopes-165221958.html

mammoth cloning DNA science

shared by Emily Horwitz on 12 Sep 12 - No Cached
  • Scientists have discovered well-preserved frozen woolly mammoth fragments deep in Siberia that may contain living cells, edging a tad closer to the "Jurassic Park" possibility of cloning a prehistoric animal, the mission's organizer said Tuesday.
  • Expedition chief Semyon Grigoryev said Korean scientists with the team had set a goal of finding living cells in the hope of cloning a mammoth. Scientists have previously found bones and fragments but not living cells.
  • Some believe it's possible to recreate the prehistoric animal if they find living cells in the permafrost.
Javier E

Jonathan Haidt and the Moral Matrix: Breaking Out of Our Righteous Minds | Guest Blog, ... - 2 views

blogs.scientificamerican.com/...ing-out-of-our-righteous-minds

moral reasoning psychology values conservative liberal bias

shared by Javier E on 12 Dec 11 - No Cached
  • What did satisfy Haidt’s natural thirst for understanding human beings was social psychology.
  • Haidt initially found moral psychology “really dull.” He described it to me as “really missing the heart of the matter and too cerebral.” This changed in his second year after he took a course from the anthropologist Allen Fiske and got interested in moral emotions.
  • “The Emotional Dog and its Rational Trail,” which he describes as “the most important article I’ve ever written.”
  • ...13 more annotations...
  • it helped shift moral psychology away from rationalist models that dominated in the 1980s and 1990s. In its place Haidt offered an understanding of morality from an intuitive and automatic level. As Haidt says on his website, “we are just not very good at thinking open-mindedly about moral issues, so rationalist models end up being poor descriptions of actual moral psychology.”
  • “the mind is divided into parts that sometimes conflict. Like a rider on the back of an elephant, the conscious, reasoning part of the mind has only limited control of what the elephant does.”
  • In the last few decades psychology began to understand the unconscious mind not as dark and suppressed as Freud did, but as intuitive, highly intelligent and necessary for good conscious reasoning. “Elephants,” he reminded me, “are really smart, much smarter than horses.”
  • we are 90 percent chimp 10 percent bee. That is to say, though we are inherently selfish, human nature is also about being what he terms “groupish.” He explained to me like this:
  • they developed the idea that humans possess six universal moral modules, or moral “foundations,” that get built upon to varying degrees across culture and time. They are: Care/harm, Fairness/cheating, Loyalty/betrayal, Authority/subversion, Sanctity/degradation, and Liberty/oppression. Haidt describes these six modules like a “tongue with six taste receptors.” “In this analogy,” he explains in the book, “the moral matrix of a culture is something like its cuisine: it’s a cultural construction, influenced by accidents of environment and history, but it’s not so flexible that anything goes. You can’t have a cuisine based on grass and tree bark, or even one based primarily on bitter tastes. Cuisines vary, but they all must please tongues equipped with the same five taste receptors. Moral matrices vary, but they all must please righteous minds equipped with the same six social receptors.”
  • The questionnaire eventually manifested itself into the website www.YourMorals.org, and it has since gathered over two hundred thousand data points. Here is what they found:
  • This is the crux of the disagreement between liberals and conservatives. As the graph illustrates, liberals value Care and Fairness much more than the other three moral foundations whereas conservative endorse all five more or less equally. This shouldn’t sound too surprising, liberals tend to value universal rights and reject the idea of the United States being superior while conservatives tend to be less concerned about the latest United Nation declaration and more partial to the United States as a superior nation.
  • Haidt began reading political psychology. Karen Stenner’s The Authoritarian Dynamic, “conveyed some key insights about protecting the group that were particularly insightful,” he said. The work of the French sociologist Emile Durkheim was also vital. In contrast to John Stuart Mill, a Durkheimian society, as Haidt explains in an essay for edge.org, “would value self-control over self-expression, duty over rights, and loyalty to one’s groups over concerns for out-groups.”
  • He was motivated to write The Righteous Mind after Kerry lost the 2004 election: “I thought he did a terrible job of making moral appeals so I began thinking about how I could apply moral psychology to understand political divisions. I started studying the politics of culture and realized how liberals and conservatives lived in their own closed worlds.” Each of these worlds, as Haidt explains in the book, “provides a complete, unified, and emotionally compelling worldview, easily justified by observable evidence and nearly impregnable to attack by arguments from outsiders.” He describes them as “moral matrices,” and thinks that moral psychology can help him understand them.
  • “When I say that human nature is selfish, I mean that our minds contain a variety of mental mechanisms that make us adept at promoting our own interests, in competition with our peers. When I say that human nature is also groupish, I mean that our minds contain a variety of mental mechanisms that make us adept at promoting our group’s interests, in competition with other groups. We are not saints, but we are sometimes good team players.” This is what people who had studied morality had not realized, “that we evolved not just so I can treat you well or compete with you, but at the same time we can compete with them.”
  • At first, Haidt reminds us that we are all trapped in a moral matrix where
  • our “elephants” only look for what confirms its moral intuitions while our “riders” play the role of the lawyer; we team up with people who share similar matrices and become close-minded; and we forget that morality is diverse. But on the other hand, Haidt is offering us a choice: take the blue pill and remain happily delusional about your worldview, or take the red pill, and, as he said in his 2008 TED talk, “learn some moral psychology and step outside your moral matrix.”
  • The great Asian religions, Haidt reminded the crowd at TED, swallowed their pride and took the red pill millennia ago. And by stepping out of their moral matrices they realized that societies flourish when they value all of the moral foundations to some degree. This is why Ying and Yang aren’t enemies, “they are both necessary, like night and day, for the functioning of the world.” Or, similarly, why the two of the high Gods in Hinduism, Vishnu the preserver (who stands for conservative principles) and Shiva the destroyer (who stands for liberal principles) work together.
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