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knudsenlu

The Czech Republic's Fake News Problem - The Atlantic - 0 views

www.theatlantic.com/...543591

news Czech Republic information politics

shared by knudsenlu on 24 Oct 17 - No Cached
  • In Prague, there’s a popular website with a reputation among journalists and politicians for publishing content seemingly aimed at stirring up trouble or disrupting the status quo, exaggerating facts, and blasting out sensational headlines
  • the profusion of such sites here seems to reinforce some Czech voters’ skepticism of the existing political system—and, by extension, could serve as an indirect boon to its anti-establishment political parties.
  • This weekend, voters in the Czech Republic went to the polls to elect a new parliament. Andrej Babiš, a businessman with populist leanings, and his ANO (“YES”) party came in first with just under 30 percent of the vote. Babiš, one of the Czech Republic’s richest men, has been frequently labeled a “Czech Donald Trump” by English-language media—and while the comparison is far from perfect, Babiš’s victory has observers concerned that his ascendance could signal a shift away from the West. What’s more, several other anti-establishment parties, including the far-right Freedom and Direct Democracy Party (SPD) and the Pirate Party, also made gains. All told, anti-establishment parties won almost 60 percent of the vote here.
  • ...4 more annotations...
  • Unlike in some other European countries like Germany or France with elections this year where Breitbart-esque sites fizzled out or never quite materialized, the alternative news business is thriving in the Czech Republic.
  • The far-left Communist Party has a specific page on its website devoted to “Alternative information
  • Information that proves that there is more to the world than what you can read in the mainstream
  • There’s very little evidence that these sites actually change people’s opinions.
anonymous

Europe averted a Covid-19 collapse -- here's what the US could learn - CNN - 0 views

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

shared by anonymous on 20 Nov 20 - No Cached
  • The country is now in the same situation that France, Belgium and the Czech Republic were last month
  • They slowed down the epidemics by imposing lockdowns and strict mask mandates.
  • But according to official data, around 25% of ICU beds and 45% of ventilators remained available in the Czech Republic, even during the worst of the crisis. Compare that with US states like Oklahoma, where only 6% of ICU beds remain available.
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  • "They need to look at the European situation, and I mean, by no means what we have done in Europe is perfect, these governments are probably reacting a little bit slowly, but they are at least reacting
  • Many European countries followed in the Czech footsteps by initially refusing new lockdowns and then going for the nuclear option.
  • one problem is that the rules across different US states remain inconsistent. "The country is so vast and population density in Nebraska is not the same as New York State for instance or California, so you maybe do need to think about slightly more local action
  • But when Michigan Gov. Gretchen Whitmer banned indoor dining in an attempt to curb the rising spread of the virus, White House coronavirus task force member Dr. Scott Atlas criticized the move and urged people to "rise up" against the new public health measures.
  • "Over the last 10 days, there's been a decrease in the number of new Covid-19 cases, and the positivity rate has been declining so everything suggests that we have passed a peak of the epidemic,"
  • Germany, meanwhile, took a softer approach to lockdown. It closed restaurants, bars and clubs, but shops remained open and people were only advised, rather than ordered, to stay home and limit their social contacts.
  • The country didn't see the same slowdown in new cases as France.
  • The success of a lockdown also depends on the willingness of people to follow the rules.
  • Politicians are reluctant to impose lockdowns because of their undeniable negative effects, be it on the economy or people's mental health. But scientists like Tildesley say the repeated European experience shows the effect of this is even more damaging.
Javier E

Economics of Good and Evil: The Quest for Economic Meaning from Gilgamesh to Wall Stree... - 2 views

DIIGO_FILE_HOME/7ui9/74ec4c99e72deda4a64da10692a15bf6

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

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

Bill Clinton: I Tried to Put Russia on Another Path - The Atlantic - 0 views

www.theatlantic.com/...629499

clinton russia foreign policy

shared by Javier E on 11 Apr 22 - No Cached
  • When I first became president, I said that I would support Russian President Boris Yeltsin in his efforts to build a good economy and a functioning democracy after the dissolution of the Soviet Union—but I would also support an expansion of NATO to include former Warsaw Pact members and post-Soviet states. My policy was to work for the best while preparing for the worst.
  • Lately, NATO expansion has been criticized in some quarters for provoking Russia and even laying the groundwork for Vladimir Putin’s invasion of Ukraine. The expansion certainly was a consequential decision, one that I continue to believe was correct.
  • As United Nations ambassador and later secretary of state, my friend Madeleine Albright, who recently passed away, was an outspoken supporter of NATO expansion. So were Secretary of State Warren Christopher; National Security Adviser Tony Lake; his successor, Sandy Berger; and two others with firsthand experience in the area:
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  • When my administration started, in 1993, no one felt certain that a post–Cold War Europe would remain peaceful, stable, and democratic.
  • in my view, whether it happened depended less on NATO and more on whether Russia remained a democracy and how it defined its greatness in the 21st century. Would it build a modern economy based on its human talent in science, technology, and the arts, or seek to re-create a version of its 18th-century empire fueled by natural resources and characterized by a strong authoritarian government with a powerful military?
  • In 1994, Russia became the first country to join the Partnership for Peace, a program for practical bilateral cooperation, including joint training exercises between NATO and non-NATO European countries.
  • Beginning in 1995, after the Dayton Accords ended the Bosnian War, we made an agreement to add Russian troops to the peacekeeping forces that NATO had on the ground in Bosnia. In 1997, we supported the NATO-Russia Founding Act, which gave Russia a voice but not a veto in NATO affairs, and supported Russia’s entry to the G7, making it the G8. In 1999, at the end of the Kosovo conflict, Secretary of Defense Bill Cohen reached an agreement with the Russian defense minister under which Russian troops could join UN-sanctioned NATO peacekeeping forces.
  • Throughout it all, we left the door open for Russia’s eventual membership in NATO, something I made clear to Yeltsin and later confirmed to his successor, Vladimir Putin.
  • Yes, NATO expanded despite Russia’s objections, but expansion was about more than the U.S. relationship with Russia.
  • Big questions remained about East Germany’s integration with West Germany, whether old conflicts would explode across the continent as they did in the Balkans, and how former Warsaw Pact nations and newly independent Soviet republics would seek security, not just against the threat of Russian invasion, but from one another and from conflicts within their borders.
  • Now Russia’s unprovoked and unjustified invasion of Ukraine, far from casting the wisdom of NATO expansion into doubt, proves that this policy was necessary
  • The possibility of EU and NATO membership provided the greatest incentives for Central and Eastern European states to invest in political and economic reforms and abandon a go-it-alone strategy of militarization.
  • Neither the EU nor NATO could stay within the borders Stalin had imposed in 1945. Many countries that had been behind the Iron Curtain were seeking greater freedom, prosperity, and security with the EU and NATO
  • As Carl Bildt, the former Swedish prime minister and foreign minister, tweeted in December 2021, “It wasn’t NATO seeking to go East, it was former Soviet satellites and republics wishing to go West.”
  • Or as Havel said in 2008: “Europe is no longer, and must never again be, divided over the heads of its people and against their will into any spheres of interest or influence.” To reject Central and Eastern European countries’ membership into NATO simply because of Russian objections would have been doing just that.
  • Enlarging NATO required unanimous consent of the alliance’s then-16 members; two-thirds consent of a sometimes skeptical U.S. Senate; close consultation with prospective members to ensure that their military, economic, and political reforms met NATO’s high standards; and near-constant reassurance to Russia.
  • Madeleine Albright excelled at every step. Indeed, few diplomats have ever been so perfectly suited for the times they served as Madeleine
  • She understood that the end of the Cold War provided the chance to build a Europe free, united, prosperous, and secure for the first time since nation-states arose on the continent. As UN ambassador and secretary of state, she worked to realize that vision and to beat back the religious, ethnic, and other tribal divisions that threatened it. She used every item in her famed diplomat’s toolkit and her domestic political savvy to help clear the way for the Czech Republic, Hungary, and Poland to join NATO in 1999.
  • The result has been more than two decades of peace and prosperity for an ever-larger portion of Europe and a strengthening of our collective security.
  • At the time I proposed NATO expansion, however, there was a lot of respected opinion on the other side.
  • Russia under Putin clearly would not have been a content status quo power in the absence of expansion. It wasn’t an immediate likelihood of Ukraine joining NATO that led Putin to invade Ukraine twice—in 2014 and in February—but rather the country’s shift toward democracy that threatened his autocratic power at home, and a desire to control the valuable assets beneath the Ukrainian soil.
  • And it is the strength of the NATO alliance, and its credible threat of defensive force, that has prevented Putin from menacing members from the Baltics to Eastern Europe.
  • Anne Applebaum said recently, “The expansion of NATO was the most successful, if not the only truly successful, piece of American foreign policy of the last 30 years … We would be having this fight in East Germany right now if we hadn’t done it.”
  • The failure of Russian democracy, and its turn to revanchism, was not catalyzed in Brussels at NATO headquarters. It was decided in Moscow by Putin.
Javier E

Opinion | 'We're No. 28! And Dropping!' - The New York Times - 1 views

www.nytimes.com/...ed-states-social-progress.html

quality of life development goal metric history culture policy pandemic

shared by Javier E on 10 Sep 20 - No Cached
  • The newest Social Progress Index, shared with me before its official release Thursday morning, finds that out of 163 countries assessed worldwide, the United States, Brazil and Hungary are the only ones in which people are worse off than when the index began in 2011. And the declines in Brazil and Hungary were smaller than America’s.
  • The index, inspired by research of Nobel-winning economists, collects 50 metrics of well-being — nutrition, safety, freedom, the environment, health, education and more — to measure quality of life.
  • Norway comes out on top in the 2020 edition, followed by Denmark, Finland and New Zealand.
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  • South Sudan is at the bottom, with Chad, Central African Republic and Eritrea just behind.
  • The United States, despite its immense wealth, military power and cultural influence, ranks 28th — having slipped from 19th in 2011.
  • The index now puts the United States behind significantly poorer countries, including Estonia, Czech Republic, Cyprus and Greece
  • The United States ranks No. 1 in the world in quality of universities, but No. 91 in access to quality basic education
  • The U.S. leads the world in medical technology, yet we are No. 97 in access to quality health care.
  • The Social Progress Index finds that Americans have health statistics similar to those of people in Chile, Jordan and Albania,
  • “Societies that are inclusive, tolerant and better educated are better able to manage the pandemic,”
  • A majority of countries have lower homicide rates, and most other advanced countries have lower traffic fatality rates and better sanitation and internet access.
  • The United States has high levels of early marriage — most states still allow child marriage in some circumstances — and lags in sharing political power equally among all citizens
  • America ranks a shameful No. 100 in discrimination against minorities.
  • the coronavirus will affect health, longevity and education, with the impact particularly large in both the United States and Brazil.
  • kids in the United States get an education roughly on par with what children get in Uzbekistan and Mongolia
  • The decline of the United States over the last decade in this index — more than any country in the world — is a reminder that we Americans face structural problems that predate President Trump
  • Trump is a symptom of this larger malaise, and also a cause of its acceleration.
  • the share of Americans reporting in effect that every day is a bad mental health day has doubled over 25 years. “Rising distress and despair are largely American phenomenon not observed in other advanced countries,”
thomaskotrotsios

Why NATO Won't Let Ukraine Join Anytime Soon - The New York Times - 0 views

www.nytimes.com/...nato-ukraine-biden-russia.html

nato ukraine new york times

shared by thomaskotrotsios on 13 Jan 22 - No Cached
  • If Ukraine were a NATO member, the alliance would be obligated to defend it against Russia and other adversaries.
  • we will not slam the door shut on NATO’s open door policy
  • But France and Germany have in the past opposed Ukraine’s inclusion, and other European members are wary
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  • grants membership only by unanimous consent.
  • Mr. Putin is trying to distract from more urgent matters.
  • Mr. Biden successfully urged NATO to accept Poland, Hungary and the Czech Republic as member states in the late 1990s. The top Democrat on the Senate Foreign Relations Committee at the time, Mr. Biden said that turning the former Cold War adversaries into allies would mark the “beginning of another 50 years of peace” for Europe.
  • we support Ukraine membership in NATO.
  • Officials in European nations with stronger liberal governance — notably in Sweden and Finland — have also floated the possibility of joining NATO
  • After annexing Crimea, Mr. Putin invaded eastern Ukraine and gave military aid to a separatist insurgency there. He did something similar in Georgia in 2008.
  • Mr. Biden blew past those comments without responding.
  • thomaskotrotsios on 13 Jan 22
     
    An article about Russia's aggression and explaining why Ukraine will most likely not be able to join NATO anytime soon.
maddieireland334

Could Russia REALLY go to war with NATO? - CNN.com - 0 views

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

Russia NATO War History WWIII US

shared by maddieireland334 on 31 May 16 - No Cached
  • A new book by General Sir Richard Shirreff, NATO's deputy supreme allied commander for Europe between 2011 and 2014, evokes a potential scenario that leads to a devastating future war with Russia.
  • In his account, Russia rapidly expands its war aims by invading the Baltic States, which are NATO members, and world war ensues.
  • The latter, written at the height of the Cold War, was conceived as a "future history," supposedly looking back at the outbreak and subsequent unfolding of a full-blown NATO vs Warsaw Pact war.
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  • Russia has undoubtedly suffered economically from the global downturn in energy prices and from economic sanctions following the annexation of the Crimea, but the degree of dependence, in particular energy dependence, that Western Europe has on Russia is highly significant.
  • For example, the Nord Stream pipeline laid in international waters along the Baltic from Russia to Germany, supplies a significant -- according to EU figures, 38.7% -- proportion of Western Europe's gas needs.
  • Russia desperately needs the foreign earnings this generates
  • Consequently, while the armies and individual battles might be smaller than those in World War II, the death toll, the loss of war-making material and both sides' ability to reduce everything in their paths to rubble would make a large-scale conflict far more wide-reaching and, in terms of recovery, longer-lasting than anything we have seen before.
  • A real-life analysis of the Russian president's actions would suggest that he is being entirely rational and that his actions are those or an arch-realist who places the needs of his country first.
  • It's certainly in Putin's interests that the West cuts defense spending and has a diminished appetite for brinkmanship and it is perhaps understandable that a recently retired general should push for this to be reversed.
  • However, NATO's forces are deployed globally to a far greater extent than Russia's. And even acknowledging that Russia could achieve a temporary military advantage in, say, the Baltic, for how long and at what price?
  • the likelihood of a Kursk-style pitched battle between heavy armor is highly unlikely.
  • Turkey, on Russia's southern border, joined the military alliance in 1952, and since the end of the Cold War, many of Russia's former Warsaw Pact allies, including Poland, the Czech Republic, Slovakia, Romania, Bulgaria and the Baltic States have signed up, too.
  • Such a war, employing ships, submarines and aircraft with truly global reach, would indeed be a world war and would pay scant attention to the difference between military and civilian targets: this would truly be a war among the peoples.
  • Despite Shirreff's warnings, the nightmare scenario of nuclear war is highly unlikely as neither side ultimately would wish to unleash destruction on that scale.
  • This would be total war, waged on every imaginable front, from the internet and the stock market to outer space.
Javier E

Students Recall Special Schools Run Like Jails - NYTimes.com - 0 views

www.nytimes.com/...-school-run-like-a-prison.html

discipline schools abuse

shared by Javier E on 24 Jul 13 - No Cached
  • there are no federal laws governing schools like those built on the World Wide model. A 2011 Congressional bill that would have banned physical abuse and the withholding of food at such schools died in committee after it was opposed by lawmakers reluctant to impose new federal standards on a matter often regulated by states.
  • Instead, states oversee the facilities variously as camps, boarding schools or residential treatment facilities, and state regulators often hesitate to step in because the programs exist in an ill-defined area of the law. For example, private boarding schools are not regularly inspected and are not required to be licensed or accredited, according to the federal Department of Education.
  • Daily life is highly structured, with limited free time. Students, who are required to wear uniforms, generally perform schoolwork at their own pace for about five hours a day, though many students and parents say the curriculum is far less rigorous than that of local public schools. While some of the programs have gyms, usually only those who have earned enough points for good behavior can use them. Former students say those points can be rescinded quickly after months of hard work. Violating rules often leads to being placed in isolation, or being “restrained” — held on the floor for as long as an hour by staff members, who students say twist their limbs in painful positions until they stop resisting. Other punishments at World Wide programs have included pepper spraying, handcuffing, being forced into dog cages and being made to sit or stand in uncomfortable positions for hours, according to former students and claims in lawsuits.
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  • World Wide once had behavior modification schools in at least 11 states, as well as countries including Costa Rica and Mexico. In recent years, hit by the recession and accusations of abuse, Mr. Lichfield has divested ownership of the schools, which he once likened to McDonald’s franchises. But the programs’ structure and the disciplinary philosophy he helped conceive continue to be the template at most if not all of the schools.
  • Mr. Lichfield, family members and business partners have financial interests in a layer of secondary companies through a web of limited liability companies, consulting arrangements and property ownership that Mr. Lichfield has acknowledged in depositions — while also saying he does not fully understand the links himself. These entities oversee the marketing, business and educational services for many of the schools, and have received up to one-third of the programs’ gross revenues, according to business records and court depositions.
  • According to business filings and Mr. Lichfield’s court testimony, the schools and programs that have ties to Mr. Lichfield and his associates are Horizon Academy, Cross Creek Programs and Old West Academy in Utah; Seneca Ranch in South Carolina; Midwest Academy in Iowa; Red River Academy in Louisiana; and Pillars of Hope in Costa Rica. Annual tuition ranges from about $36,000 to $60,000. Most of the schools denied an affiliation with World Wide.
  • World Wide schools in Samoa, Mexico and Costa Rica, in addition to the Czech Republic program, have closed after concerns were raised about mistreated children. World Wide says that while the school in Mexico was closed by the Mexican authorities, the other three programs were closed voluntarily. World Wide denies that any children in the Mexican program or the others were abused.
grayton downing

BBC News - EU negotiators clinch deal on 2014 budget - 0 views

www.bbc.co.uk/...world-europe-24909708

budget economics policy

shared by grayton downing on 12 Nov 13 - No Cached
  • Negotiators in Brussels have clinched a deal on the 2014 EU budget after a night of hard talks, cutting spending by about 6% compared to 2013.
  • Spending will total 135.5bn euros (£113.3; $181.3bn), or 0.5bn less than the Commission sought and 0.9bn short of the European Parliament's target.
  • There will be greater funding for economic growth, jobs, innovation and humanitarian aid, Lithuania's Deputy Finance Minister Algimantas Rimkunas said in a statement. His country currently holds the six-month rotating EU presidency.
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  • About two-thirds of the budget will go on subsidies for farmers and on development projects in the EU's poorer regions, as in previous years. But the spending on such projects - called the "cohesion" budget - is being cut by about 7bn euros.
  • He said that "alongside the historic 3.8% reduction which we have secured on the EU's long-term budget, this is further evidence of us bringing genuine discipline to EU spending".
  • "With the budget to be reduced 6% compared with 2013, the outcome is not only devoid of ambition, it will also lead to a situation again next year where the EU is facing budget shortfalls compared with programmed spending."
  • The deal, once signed off, should pave the way for the European Parliament to adopt the EU's long-term trillion-euro budget for 2014-2020.
  • An additional 400.5m euros will also be spent from the EU "solidarity" fund to help areas of Germany, the Czech Republic, Austria and Romania which were hit by flooding this year.
maddieireland334

UK accused of hypocrisy over plans to limit enforcement of EU climate goals - 0 views

diigo.com/078hbp

UK Climate Environment

shared by maddieireland334 on 12 Jan 15 - No Cached
  • maddieireland334 on 12 Jan 15
     
    British lobbying to reduce monitoring of EU countries' action on climate change has sparked outrage among MEPs and environmentalists. EU states agreed last October to cut their carbon emissions 40% by 2030, but a UK plan co-authored with the Czech Republic proposes that countries' emissions cuts should only be overseen with a 'light touch' regime with a diminished role for Brussels.
redavistinnell

Migrant crisis: EU meeting seeks to heal growing rifts - BBC News - 0 views

www.bbc.com/...world-europe-35657054

crisis meeting growing bbc news

shared by redavistinnell on 25 Feb 16 - No Cached
  • Migrant crisis: EU meeting seeks to heal growing rifts
  • Ministers from EU and Balkan nations are meeting in Brussels to try to heal rifts over migrants that have plunged common policy into chaos.
  • More than 100,000 migrants have entered the EU illegally this year.
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  • An official from the current Dutch presidency of the EU told AFP news agency Thursday's meetings would aim to "avoid surprises - we have to avoid that one country is surprised by the measures taken by another".
  • The new measures - from Austria and its Balkan partners - include fingerprinting all entrants and turning back anyone without a passport or holding fake documents.
  • Greece has threatened to block all decisions at EU migration summits next month if member states do not agree to take in quotas of migrants.
  • Several papers from countries in the thick of the EU migrant crisis are worried about their leaders' approach. Influential journalist Alan Posener, in Germany's Die Welt, believes Chancellor Angela Merkel's "short-sighted actions" on the crisis are helping Russia sow division among European states. "The EU is blowing up around Merkel - to Putin's delight," he writes.
  • "Europeans have a responsibility not to feed the snake of anti-European sentiment in Greece."
  • In September, EU ministers agreed plans to relocate 120,000 migrants from Italy, Greece and Hungary to other EU countries. But the majority vote decision was opposed by Romania, the Czech Republic, Slovakia and Hungary.
Javier E

Opinion | Boston Has Become New York - The New York Times - 0 views

www.nytimes.com/...heat-wave-climate-change.html

climate change temperature US cities crisis

shared by Javier E on 23 Jul 19 - No Cached
  • It shows the average number of days per year when the temperature cracked 90 degrees in various cities, during the first eight decades of the 20th century (before global warming became more severe), and then in the past 10 years
  • I chose 15 major cities from the National Weather Service’s database, without knowing exactly what I’d find. In four of the cities, mostly in the Midwest, the numbers are virtually unchanged. But in the other 11, there has been a substantial increase. Houston, for example, used to have 89 days above 90 degrees in a typical year; it now has 115. Atlanta has gone from 36 to 56, and Denver from 27 to 48.
  • the Boston of today feels like the New York of the 20th century. Washington is on its way to resembling the Memphis of old. And Miami is more like Dallas used to be.
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  • “summer low temperatures have been increasing far faster than daytime highs.”
  • in parts of Poland, France, Germany and the Czech Republic, temperature records were broken last month, according to Vox’s Umair Irfan.
  • “Historically, D.C. experienced a week’s worth of days where it felt like 100 degrees. By 2050, there could be almost six weeks (41 days) where the heat index rises to 100 degrees,” he writes. “By the end of the century, D.C. could be sweating through a solid two months and one week of days that feel like 100 degrees. This is all if the world takes no serious action to reduce greenhouse gas emissions.”
  • Lori Garver, the former deputy NASA administrator, argues that the space agency should refocus its efforts on a more terrestrial threat: a warming world. “Climate change — not Russia, much less China — is today’s existential threat,”
Javier E

Germany's green energy shift is more fizzle than sizzle - POLITICO - 0 views

www.politico.eu/...ift-is-more-fizzle-than-sizzle

germany energy policy

shared by Javier E on 14 Sep 19 - No Cached
  • High power prices, continued coal dependency and a “poor CO2 emissions record” mean Germany is falling behind other countries in shifting away from fossil fuels, according to McKinsey’s new global Energy Transition Index
  • In Europe, 11 countries including Sweden, Austria, Denmark, the U.K. and France do better in cutting coal dependency and greening their energy systems.
  • The European Commission’s latest country assessment, published earlier this month, found that Germany is at “considerable risk” of missing its national energy efficiency target of 20 percent by 2020. For now, it is still expected to meet its 2020 renewable energy target of 18 percent,
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  • enewable power last year surged to 36 percent of the country's electricity use, according to the Agora Energiewende think tank. But while renewables grew in the power sector, they didn't make major strides in transport or heating, so they account for just over 13 percent of energy use.
  • Germany is also set to fall short of its national climate target of cutting greenhouse gas emissions by 40 percent by 2020. The new coalition government effectively abandoned that goal, instead focusing on meeting its 2030 target of reducing emissions by 55 percent. Germany is also expected to miss its emissions reduction target for sectors such as transport and buildings.
  • For years Germany was one of the world's energy transformation leaders. It was German cash that helped finance the technology revolution that has turned solar and wind into viable technologies that now generate increasingly cheap power
  • An average four-person household has to pay more than double for power in 2017 compared to 2000,"
  • The powerful German business lobby BDI is also unhappy, saying in a recent report that high electricity costs, delays in boosting the energy efficiency of buildings, and a “lack of vision” on transport are "worrying German industry.”
  • Greenhouse gas emissions in Germany have stagnated for three years in a row, rather than falling. That's largely to do with rising pollution caused by transportation, as well as a failure to reduce emissions in the buildings sector as energy consumption went up thanks to the economic recovery.
  • Souring opinions on diesel engines further weigh on emissions. Diesel cars emit less greenhouse gases than those powered by gasoline, which is why the country's politicians and car industry saw diesel as a panacea to deal with global warming.
  • But the Dieselgate scandal hammered the reputation of diesel cars, and there is growing concern about the smog that diesel generates. As cities consider banning older diesel cars, sales have fallen off a cliff. The share of diesel-fueled passenger cars in Germany was 39 percent last year, down from about 46 percent in 2016, 
  • "Germany missed bringing electric cars on to roads,
  • "In order to have an energy transition, you have to build up renewable energies, but then you also have to reduce coal, step-by-step,” Kemfert said. "That happened too late in Germany.
  • A lot of Germany's renewable power, especially powerful offshore wind, is generated in the north of the country. The difficulty is getting that electricity to industrial regions in the south like Bavaria.
  • For years Germany annoyed neighbors like the Netherlands, the Czech Republic and Poland by sending surges of electricity through their networks. They've now taken short-term measures to reduce the disruptions until the necessary transmission links are built.
  • domestic opposition is making it difficult for Germany to build its own north-south and other new interconnectors. The project has faced delays as people battle the idea of ugly high-voltage power lines besmirching pretty landscapes. Now much of the interconnector is due to run underground, ramping up costs.
  • Volkswagen's recent pledge to spend €20 billion on battery contracts and to begin making electric cars at 16 sites worldwide shows the car industry is taking steps to shift its business model — which could help secure a long-term drop in Germany's transport emissions.
  • Proponents of a swift coal exit, however, shouldn't hold their breath. Altmaier also said that ending coal power won't "happen suddenly and abruptly, but step-by-step over several decades."
brickol

Trump to suspend travel from Europe, excluding UK, amid coronavirus outbreak | World ne... - 0 views

www.theguardian.com/...virus-outbreak-us-trump-latest

crisis us trump economics

shared by brickol on 12 Mar 20 - No Cached
  • Donald Trump has announced that the US would temporarily suspend most travel from the European Union, as the country reckons with the spread of coronavirus and the White House grapples with the severity of the situation.
  • The restrictions, which would begin on Friday and last for 30 days, would not apply to US citizens or to travelers from the UK.
  • During the rare address to the nation, Trump defended his administration’s response while laying blame on the European Union for not acting quickly enough to address the “foreign virus”, saying US clusters had been “seeded” by European travelers.
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  • “I can say we will see more cases, and things will get worse than they are right now,” Fauci told the House Oversight and Reform Committee. He said it is “10 times more lethal than the seasonal flu”.
  • Trump’s speech comes on a tumultuous day as cases in the US topped 1,000 and the number of deaths rose to 37, while fluctuations in the financial markets continued and Washington strained to respond. Testifying on Capitol Hill on Wednesday, Dr Anthony Fauci, the director of the National Institute of Allergy and Infectious Diseases, warned that the outbreak in the US is going to get worse.
  • The president also said he would take “emergency action” to provide relief to workers who are affected. He said he was asking Congress for $50bn for small business loans, and he also called for “immediate” payroll tax cuts.
  • In a statement, the US Department of Homeland Security (DHS) said the affected countries include: Austria, Belgium, Czech Republic, Denmark, Estonia, Finland, France, Germany, Greece, Hungary, Iceland, Italy, Latvia, Liechtenstein, Lithuania, Luxembourg, Malta, Netherlands, Norway, Poland, Portugal, Slovakia, Slovenia, Spain, Sweden, and Switzerland”.
  • The Trump administrators has faced a raft of criticism over its handling of the coronavirus outbreak, from the shortage of testing kits available in the US to Trump’s own lack of urgency and downplaying the severity of the situation
  • Daniel Drezner, a professor of International politics at Tufts University, told the Guardian that limiting travel from Europe would “be a drop in the bucket” compared with the number of cases that are already in the US.
  • Democrats also called out Trump for failing to address the shortage of testing kits that has hampered containment efforts across the country. “We have a public health crisis in this country and the best way to help keep the American people safe and ensure their economic security is for the president to focus on fighting the spread of the coronavirus itself,” said Chuck Schumer and Nancy Pelosi, the Democratic leaders of the Senate and House, in a joint statement. “Alarmingly, the president did not say how the administration will address the lack of coronavirus testing kits throughout the United States.”
Javier E

Trump isn't the only populist leader losing the battle against the coronavirus - The Wa... - 0 views

www.washingtonpost.com/...ing-battle-against-coronavirus

populism technocracy pandemic response strategies crisis politics policy

shared by Javier E on 07 May 20 - No Cached
  • a few patterns do emerge.
  • Some of the most successful countries in fighting covid-19 are democracies with well-educated populaces, high levels of trust and transparency, and governments that are run by technocrats. They have tested early and often, and they have used contact tracing to isolate carriers.
  • Examples include New Zealand, Australia, the Czech Republic, Germany, South Korea and Taiwan.
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  • Some autocracies with scientifically literate leaders, such as Vietnam, Hong Kong and Singapore, have also performed well.
  • By contrast, governments led by populists, whether elected or not, have generally been much less successful. Populists — who claim to embody the will of the people against the corrupt elites — are suspicious of expert opinion
  • they tend to ignore the advice of scientists, preferring “alternative facts” tailored to their own liking. They specialize in dividing the population, so it’s hard for them to unite against a common threat. And even more so than other leaders, they rely on economic growth for legitimacy; hence they are reluctant to suffer short-term economic costs in the interest of public health.
anniina03

How Hard Is It to Quit Coal? For Germany, 18 Years and $44 Billion - The New York Times - 0 views

www.nytimes.com/...rmany-coal-climate-change.html

politics US history Crisis culture economics

shared by anniina03 on 17 Jan 20 - No Cached
  • Germany announced on Thursday that it would spend $44.5 billion to quit coal — but not for another 18 years, by 2038.
  • The move shows how expensive it is to stop burning the world’s dirtiest fossil fuel, despite a broad consensus that keeping coal in the ground is vital to averting a climate crisis, and how politically complicated it is.
  • Germany doesn’t have shale gas, as the United States does, which has led to the rapid decline of coal use in America, despite President Trump’s support for coal. Germany also faces intense opposition to nuclear power. After the Fukushima disaster in 2011, that opposition prompted the government to start shutting down the country’s nuclear plants, a transition that should be complete by 2022.
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  • “Germany, one of the strongest and most successful industry nations in the world, is taking huge steps toward leaving the fossil fuel era,” Finance Minister Olaf Scholz said at a news conference in Berlin.
  • Environmental organizations criticized the government plan for being too slow and for not expanding renewable energy sources quickly enough. “The majority of the necessary reductions are being pushed to the end of the 2020s,” said Christoph Bals, policy director for the environmental group Germanwatch.
  • Renewable energy is getting cheaper. Private investors are shying away from new projects. There is far greater awareness of the deadly particulate matter pollution that comes out of coal-fired power plants.Editors’ PicksA Meticulous Account of Trump’s Tenure Reads Like a Comic Horror StoryTech Bro Uniform Meets Margaret Thatcher. Disruption Ensues.Olivia Palermo Got a Lot Out of That InternshipAdvertisementContinue reading the main storyYet coal remains ascendant in some parts of the world, in part because it has been the go-to fuel for so long, it employs millions of people globally, and because the industry often enjoys robust political backing.
  • Eastern European countries, particularly Poland and the Czech Republic, still rely heavily on coal. The European Union this week created a €100 billion fund to aid their transition to cleaner fuels.
  • The Asia-Pacific is where coal continues to grow. China, which consumes half of the world’s coal, continues to build more coal plants at home and abroad. According to the International Energy Agency, China’s domestic coal demand is projected to keep growing for at least the next two years, before it levels off. China’s coal expansion puts its own climate targets at risk
  • And even as it reels from wildfires made more intense by climate change, Australia, one of the world’s biggest coal exporters, is digging for more, encouraged in part by the growing Asian market. Among the most contentious projects is a new $2 billion coal mine in the country’s northeast.
anonymous

EU, UK and U.S. to speak with Navalny team after Russia expels diplomats | Reuters - 0 views

www.reuters.com/...expels-diplomats-idUSKBN2A80YG

navalny russia us uk eu

shared by anonymous on 08 Feb 21 - No Cached
  • The European Union will hold a video call on Monday with allies of jailed Kremlin critic Alexei Navalny, joined by envoys from Britain, the United States, Canada and Ukraine, after Russia expelled diplomats from EU states last week
  • “Russia is progressively disconnecting itself from Europe and looking at democratic values as an existential threat,”
  • the West still needs Russia as an energy supplier and as a regional power in diplomacy, such as upholding the 2015 nuclear accord with Iran, and tackling climate change.
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  • Poland, Lithuania, Estonia, Latvia, Romania and the Czech Republic pushed for fresh sanctions on Russia, with Germany, Italy and France arguing to give Moscow more time to reconsider its jailing of Navalny
  • Borrell’s visit, which included a news conference in which Lavrov called the EU an “unreliable partner”, is likely to have hardened attitudes in Western capitals towards Moscow.
anonymous

E.U. Agrees to Cut Emissions by 2030 in New Climate Deal - The New York Times - 0 views

www.nytimes.com/...eu-climate-emissions.html

shared by anonymous on 11 Dec 20 - No Cached
  • After an all-night negotiating session, European Union leaders agreed on Friday morning to cut net carbon emissions by 55 percent in the next decade from levels measured in 1990
  • European leaders, who are keen to position themselves as at the forefront of the global fight against climate change, had failed in October to reach a deal on an even less ambitious target of 40 percent.
  • “Europe is the leader in the fight against climate change,”
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  • The decision on the new target comes just in time for the United Nations climate summit this Saturday
  • Chancellor Angela Merkel of Germany said it was “worth losing a night’s sleep” over the climate deal. “I don’t want to imagine what would have happened if we hadn’t been able to achieve such a result,”
  • the details and language in the agreement were kept vague after many hours of often tense negotiations, leaving it up to the commission to hammer out the specifics.
  • The overnight discussions on climate, which has been declared as one of the European Union’s top priorities, have been obstructed by the familiar divisions between the wealthier Western European countries pushing for more ambitious targets, and a handful of Eastern European states, led by Poland, that depend heavily on coal.
  • In a gesture toward Eastern European governments, the E.U. leaders decided the target has to be reached by the bloc collectively — effectively giving coal-dependent countries more time to transition their energy consumption.
  • Five years after the Paris climate accords first brought together rich and poor countries in a politically binding agreement pledging to stem the rise of global temperatures, the European Commission laid out plans in March for a climate law that would make the bloc carbon neutral by 2050.
  • some climate activists expressed skepticism at the time, saying that it lacked intermediate goals and key details as to how the target would be turned into reality.
  • “European leaders have agreed a new target, with new money, and an outline of what will be needed to deliver,”
  • In the climate talks, Poland and Hungary — along with the Czech Republic and other heavily coal-dependent nations — said it was unfair that they be held to the same standard as other nations whose economies already drew on a wider mix of energy sources.
  • “We have an agreement which on the one hand allows us to realize the E.U. target, and on the other creates conditions for a just transition of the Polish economy and the energy sector,”
woodlu

Nuclear energy united Europe. Now it is dividing the club | The Economist - 1 views

www.economist.com/...pe-now-it-is-dividing-the-club

shared by woodlu on 02 Nov 21 - No Cached
  • “The peaceful atom”, wrote Jean Monnet, the cognac salesman turned founding father of the EU, was to be “the spearhead for the unification of Europe”.
  • Europe was a nuclear project before it was much else. In 1957 the EU’s founding members signed the Treaty of Rome to form the European Economic Community, the club’s forebear. At the same time they put their names to a less well-known organisation: Euratom, which would oversee nuclear power on the continent.
  • Where nuclear power was once a source of unity for Europe, today it is a source of discord
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  • Of the EU’s 27 countries, only 13 produce nuclear power. Some ban it. France and Germany, the two countries that dominate EU policymaking, find themselves directly opposed
  • France generates over 70% of its power from nuclear reactors
  • when it comes to nuclear power the two are firm pals. It is tempting to carve the EU into simple blocs,
  • Is nuclear power green (since it emits very little carbon dioxide) or not (because nuclear accidents, though extremely rare, are dangerous)?
  • How the EU is managing the decision reveals a lot about the club.
  • politics
  • Franco-German engine sputtering on nuclear policy, unlikely alliances have formed. France and the likes of Poland and the Czech Republic are usually sparring partners.
  • Countries in eastern Europe see the French as protectionists who suck up to Russia
  • The reality of European politics is kaleidoscopic
  • Nuclear policy is a reminder that fates in the EU are bound together, whether the topic is energy, the environment or the economy
  • Germany is likely to be on the losing side. It gave up on nuclear power after the Fukushima disaster in 2011, when an earthquake and tsunami caused a meltdown in Japan
  • Countries from Belgium to Bulgaria followed
  • scrapping plans to build nuclear power stations and pledging to switch others off
  • Europe falling back in love with nuclear power is just one example of the many policy debates heading in a French direction
  • Nuclear power is another debate in which Paris gets its way.
  • the EU is a dealmaking machine, with consensus forged via a mix of bribery, blackmail and back-scratching.
  • Gas power is undergoing the same kinds of debate as nuclear power. While gas generates carbon emissions, it is cleaner than coal, argue its supporters.
  • If the politics are linked, so are the policy consequences
  • A likely compromise is that while stiff rules could remain for day-to-day spending, countries could be able to spend more freely in the name of the green transition. If nuclear power is labelled green in the private sector, it becomes harder to avoid a similar designation when it comes to public money
  • On paper the European Commission, which makes the initial decision on how to treat nuclear power, is full of civil servants who offer technocratic answers. In practice, they know the question of nuclear power is political. They also know that life will be easier if they answer it quickly, preferably before a new German government containing a virulently anti-nuclear Green party is formed
  • Germany has pledged to close all its nuclear power plants by 2022
  • those countries that pride themselves on only using the cleanest energy will benefit from those that rely on more debatable sources.
  • The EU is an increasingly homogenous beast, with fewer carve-outs for those who want to do things differently. Collective decisions have collective outcomes. “To approach our atomic future separately…would have been insane,” wrote Monnet. The EU will approach its atomic future together, whether some countries like it or no
Javier E

The super-rich 'preppers' planning to save themselves from the apocalypse | The super-r... - 0 views

www.theguardian.com/...ypse-survival-richest-rushkoff

apocalypse prepper rich shelter disaster

shared by Javier E on 05 Sep 22 - No Cached
  • at least as far as these gentlemen were concerned, this was a talk about the future of technology.
  • Taking their cue from Tesla founder Elon Musk colonising Mars, Palantir’s Peter Thiel reversing the ageing process, or artificial intelligence developers Sam Altman and Ray Kurzweil uploading their minds into supercomputers, they were preparing for a digital future that had less to do with making the world a better place than it did with transcending the human condition altogether. Their extreme wealth and privilege served only to make them obsessed with insulating themselves from the very real and present danger of climate change, rising sea levels, mass migrations, global pandemics, nativist panic and resource depletion. For them, the future of technology is about only one thing: escape from the rest of us.
  • These people once showered the world with madly optimistic business plans for how technology might benefit human society. Now they’ve reduced technological progress to a video game that one of them wins by finding the escape hatch.
  • ...13 more annotations...
  • these catastrophising billionaires are the presumptive winners of the digital economy – the supposed champions of the survival-of-the-fittest business landscape that’s fuelling most of this speculation to begin with.
  • What I came to realise was that these men are actually the losers. The billionaires who called me out to the desert to evaluate their bunker strategies are not the victors of the economic game so much as the victims of its perversely limited rules. More than anything, they have succumbed to a mindset where “winning” means earning enough money to insulate themselves from the damage they are creating by earning money in that way.
  • Never before have our society’s most powerful players assumed that the primary impact of their own conquests would be to render the world itself unliveable for everyone else
  • Nor have they ever before had the technologies through which to programme their sensibilities into the very fabric of our society. The landscape is alive with algorithms and intelligences actively encouraging these selfish and isolationist outlooks. Those sociopathic enough to embrace them are rewarded with cash and control over the rest of us. It’s a self-reinforcing feedback loop. This is new.
  • So far, JC Cole has been unable to convince anyone to invest in American Heritage Farms. That doesn’t mean no one is investing in such schemes. It’s just that the ones that attract more attention and cash don’t generally have these cooperative components. They’re more for people who want to go it alone
  • C is no hippy environmentalist but his business model is based in the same communitarian spirit I tried to convey to the billionaires: the way to keep the hungry hordes from storming the gates is by getting them food security now. So for $3m, investors not only get a maximum security compound in which to ride out the coming plague, solar storm, or electric grid collapse. They also get a stake in a potentially profitable network of local farm franchises that could reduce the probability of a catastrophic event in the first place. His business would do its best to ensure there are as few hungry children at the gate as possible when the time comes to lock down.
  • Most billionaire preppers don’t want to have to learn to get along with a community of farmers or, worse, spend their winnings funding a national food resilience programme. The mindset that requires safe havens is less concerned with preventing moral dilemmas than simply keeping them out of sight.
  • Rising S Company in Texas builds and installs bunkers and tornado shelters for as little as $40,000 for an 8ft by 12ft emergency hideout all the way up to the $8.3m luxury series “Aristocrat”, complete with pool and bowling lane. The enterprise originally catered to families seeking temporary storm shelters, before it went into the long-term apocalypse business. The company logo, complete with three crucifixes, suggests their services are geared more toward Christian evangelist preppers in red-state America than billionaire tech bros playing out sci-fi scenarios.
  • Ultra-elite shelters such as the Oppidum in the Czech Republic claim to cater to the billionaire class, and pay more attention to the long-term psychological health of residents. They provide imitation of natural light, such as a pool with a simulated sunlit garden area, a wine vault, and other amenities to make the wealthy feel at home.
  • On closer analysis, however, the probability of a fortified bunker actually protecting its occupants from the reality of, well, reality, is very slim. For one, the closed ecosystems of underground facilities are preposterously brittle. For example, an indoor, sealed hydroponic garden is vulnerable to contamination. Vertical farms with moisture sensors and computer-controlled irrigation systems look great in business plans and on the rooftops of Bay Area startups; when a palette of topsoil or a row of crops goes wrong, it can simply be pulled and replaced. The hermetically sealed apocalypse “grow room” doesn’t allow for such do-overs.
  • while a private island may be a good place to wait out a temporary plague, turning it into a self-sufficient, defensible ocean fortress is harder than it sounds. Small islands are utterly dependent on air and sea deliveries for basic staples. Solar panels and water filtration equipment need to be replaced and serviced at regular intervals. The billionaires who reside in such locales are more, not less, dependent on complex supply chains than those of us embedded in industrial civilisation.
  • If they wanted to test their bunker plans, they’d have hired a security expert from Blackwater or the Pentagon. They seemed to want something more. Their language went far beyond questions of disaster preparedness and verged on politics and philosophy: words such as individuality, sovereignty, governance and autonomy.
  • it wasn’t their actual bunker strategies I had been brought out to evaluate so much as the philosophy and mathematics they were using to justify their commitment to escape. They were working out what I’ve come to call the insulation equation: could they earn enough money to insulate themselves from the reality they were creating by earning money in this way? Was there any valid justification for striving to be so successful that they could simply leave the rest of us behind –apocalypse or not?
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