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peterconnelly

Ukraine Tells Story of War in Museum Show - The New York Times - 0 views

  • KYIV, Ukraine — Just days after Russian troops retreated from the suburbs surrounding Kyiv, Yuriy Savchuk, director of a World War II museum in the city, joined the police and prosecutors who were investigating the full extent of the suffering inflicted there by enemy soldiers.
  • Over the next month, Mr. Savchuk and his colleagues meticulously documented what they saw, taking more than 3,000 photographs.
  • The sign, and everything else in the basement, was taken from a bomb shelter in a Kyiv suburb, Hostomel, the site of an airport that Russian soldiers tried to take in the first days of the war.
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  • The exhibition is one of several ways that Ukraine’s government is highlighting the devastation its people have endured even as new suffering is inflicted every day.
  • And Ukraine has taken the rare step of prosecuting Russian soldiers for war crimes just months after they were allegedly committed, greatly accelerating the normal judicial timetable.
  • “It is necessary to explain to our children what is happening in Ukraine now,” Mr. Spodinskiy said, as other visitors took photographs of the debris. “We cannot speak with our children as if nothing is happening,” he added, “because they clearly understand everything, and they see what happens in our country.”
  • “The history of our country is being created, and now this is an opportunity to get in touch with it,” said another visitor, Serhiy Pashchukov, a 31-year-old from Luhansk, which was occupied by Russia in 2014.
  • Those discoveries and many others have become items in an exhibition called “Crucified Ukraine” that opened on May 8 at Mr. Savchuk’s museum, an unusual effort to chronicle the war even as battles continue to rage in Ukraine’s east and south.
  • The rooms are dank and cold, but the most striking thing, many visitors said, was that it smells as if the people who sheltered with their belongings there — including onions, blankets, and toys — had just left.
  • “We had a similar basement in Bucha in a newly built apartment building,” said Evgeniya Skrypnyk, a 32-year-old from a suburb of Kyiv where Russian soldiers killed and terrorized civilians.
  • The one historical inaccuracy in the shelter was the absence of the five buckets that stood in the hallway where the people who lived underground for more than a month relieved themselves.
  • Remembrance of World War II has become more complex since the war started. In Russia, the Kremlin has sought to glorify the Soviet victory — to which millions of Ukrainians contributed — as a source of national pride. But it has also called upon memories of that war to justify and build support for the invasion of Ukraine, with Mr. Putin seeking to falsely portray Ukrainian leaders as “Nazis.”
  • Mr. Savchuk said that in light of the current war, people were talking about a “complete reconstruction” of the museum complex, whose architecture is intended to awe visitors with the memory of the Soviet victory in World War II, to de-emphasize the fight against Nazi Germany.
  • “This war changed everything,” he said. “A museum is not only an exhibition, it is a territory, it is its monuments, it is a place of memory. We are thinking about changing not only the ideology, but also the architecture, the emphasis.”
Javier E

Interview with World War II Historian Andrew Roberts - 0 views

  • You write that Hitler's war aims were impossible—how so? The Germans were trying to win a straightforward conventional war and, at the same time, trying to fight an ideological war: a specifically Nazi war as opposed to a German war. I believe that a true German nationalist—Otto von Bismarck, say, or Helmuth von Moltke—could have won the Second World War, because he wouldn't have made the kind of demands of the German military that Hitler did, which was to win a two-front conventional war while at the same time imposing the policies of the "Aryan master race." Those aims were directly in opposition.
  • Could the Nazis have won, had they done something differently? Absolutely. If they had not invaded the Soviet Union in 1941, and if they had instead thrown at the Allies even a fraction of the 3 million men they eventually unleashed against Russia, they would have chased us out of the Middle East and cut off access to 80 percent of the Allies' oil. We simply would not have been able to continue the struggle.
  • Was Hitler solely responsible for Germany's military blunders? No, there were plenty of people to blame. Luftwaffe chief Hermann Göring is a perfect example: He promised Hitler that no Allied bombs would fall on Germany; he promised to destroy the British Expeditionary Force at Dunkirk solely through airpower; he promised to completely supply the German forces at Stalingrad by air. Yet he could not deliver on any of these promises.
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  • In the end, all of these poor military leaders were appointed or promoted by Hitler, many solely because they were Nazis, and that's no way to fight—or win—a war.
  • The Germans saw the Japanese as adjuncts to the greater effort they were putting in. The Japanese never trusted the Germans; they didn't even tell Berlin they were going to attack Pearl Harbor. Neither country put in the diplomatic work required to really coordinate their efforts. Essentially, the Second World War was two separate conflicts fought simultaneously.
  • Who were the most effective combat generals of the war? The Russian Georgy Zhukov, because he was given every impossible task and succeeded at all of them. For Germany, Erich von Manstein, who came up with the "sickle cut" maneuver that in May 1940 defeated France and was the most effective German general on the Eastern Front.
  • The major problem with the historiography of World War II is the Cold War—it was not in the West's postwar interest to acknowledge that it was the Russians who destroyed the Wehrmacht, at an unbelievable cost to themselves. We are just now beginning to acknowledge the Soviet Union's contribution.
  • Statistically, the Eastern Front was where the war was won—out of every five Germans killed in battlefield combat, four died on the Eastern Front
alexdeltufo

What does World War I mean? A century of answers - The Boston Globe - 0 views

  • England, France, and Russia blamed Germany and Austria-Hungary, while the latter blamed the former.
  • A century later, the guns have long been silenced, but the war over the war continues. To an extent that seems amazing for a modern conflict, there is still no consensus over who was responsible for World War I,
  • influencing US foreign policy in different ways with each generation.
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  • it’s World War II, Vietnam, or Iraq that tend to be invoked more often—it remains a point of contention among academic
  • Six months after Wilson was reelected, he asked Congress to declare war against Germany to “make the world safe for democracy.”
  • He Kept Us Out of War.” Two years after shooting began, the prevailing American sentiment was that the war was an uncivilized exercise conducted by savages
  • part of its mission was to stay free of such senseless carnage, which it did—until 1917.
  • American story of WWI may not always tell us much about the war itself, but offers an excellent window into the outlook of the nation at any given time.
  • -turn, the idea behind it wasn’t. Europe was still barbaric—but instead of hiding from the old continent, America needed to redeem it
  • an emerging continental power with a new sense of its role in the world.
  • ith the aftermath of WWI would be an understatement. Immediately following the war, the Versailles Peace Treaty swiftly disintegrated
  • The 1920s also saw the beginnings of a cultural revolution: flappers, bootleggers, and jazz. There was enough change at home
  • America returned to “normalcy,” a word Warren Harding coined in his successful presidential campaign.
  • From this, he drew many lessons, among them that simply showing up and winning isn’t enough:
  • He cultivated Republicans to ensure continued US engagement, acceded to the reality of Soviet dominance in Eastern Europe
  • That’s what President Clinton meant when in 1995, making the case for intervening in the former Yugoslavia,
  • “The Guns of August.” A history of WWI’s origins, the book argued that none of the combatants wanted a war—
  • ‘The Missiles of October,’” JFK told his brother.) Tuchman’s view would become the most popular one among an American public scarred by the futile-seeming war in Vietnam,
  • This wasn’t initially an American idea, however: It came from a 1961 book by the German historian Fritz Fischer, whose work blaming his own country rocked the nation.
  • Fischer’s argument found a sympathetic audience in America, reassuring doubters that US participation in the war, and its ultimate role in stopping Germany, hadn’t been futile after all.
  • In 2011 Sean McMeekin, an American historian who works at a Turkish university, released a book in which he pointed to a new culprit: Russia,
  • raming the war as an Eastern land grab that just happened to lead to the deaths of millions of Europeans might not ever become the standard narrative,
  •  
    Jordan Michael Smith 
Javier E

Are Trump's Feuds With Tillerson and Corker a Prelude to War? - The Atlantic - 0 views

  • On face, however, the splits with Tillerson and Corker both center around the same material question of whether the United States will start a shooting war, most likely with North Korea.
  • , Corker told the Times that he worried Trump didn’t understand the stakes of his statements on foreign-policy questions, viewing it as a “reality show of some kind.”
  • “He doesn’t realize that, you know, that we could be heading towards World War III with the kinds of comments that he’s making,” said Corker, who is the chair of the Senate Foreign Relations Committee and close to Tillerson, and therefore particularly well-placed to analyze Trump’s foreign-policy choices.
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  • There are two obvious things Corker could be talking about (and one hopes no less-obvious ones): North Korea and Iran.
  • Trump keeps telegraphing a desire to start a war with North Korea.  Having first drawn blood with his missile-strike on Syria, and been pleased with the reaction from the public and press, Trump seems to want more.
  • Although the official U.S. position, as outlined by other officials, is that all options are on the table, the president keeps suggesting that really only one is on the table. Why else would he so publicly slam the door shut on Tillerson’s open channel to Pyongyang? What else might he mean when he promised that the U.S. will “do what has to be done”?
  • There are other indications, too. In August, after a North Korean missile test, he said, “They will be met with fire and fury like the world has never seen. He has been very threatening beyond a normal statement, and as I said they will be met with fire, fury, and frankly power, the likes of which this world has never seen before.” (Aides said the language was improvised, and could not explain what he meant by it.)
  • In mid-September, at the United Nations General Assembly, Trump said that if Pyongyang’s aggression continued, the U.S. “will have no choice but to totally destroy North Korea,” also saying, “The United States is ready, willing and able, but hopefully this will not be necessary.”
  • Of course, Trump could be just talking trash, trying to do the geopolitical dozens with Kim Jong Un, but there’s no way for Kim, or diplomats from other foreign countries, or the American people to know the difference. (North Korea itself claimed Trump’s UN remarks constituted a declaration of war, though the regime has a long history of similar comments.)
  • The impression of a slouch toward war is sharpened by other evidence. Mattis, for example, on Monday told Army generals to be ready to fight a war in Korea. Some of that is standard readiness, but given his own bleak view of a military solution—Mattis said earlier this year that a war against North Korea would be “catastrophic” and “probably the worst kind of fighting in most people's lifetimes”—it could also be an indication of growing probability of a shooting war.
  • Yet the road to a major war is usually a long one. The Bush administration spent months laying the groundwork, both publicly and privately, for the war in Iraq. At this point, the president has demonstrated a pattern of comments that indicate a preference for a military response to North Korea, although it’s not clear that his preference will prevail. That pattern is enough that Trump’s feuds with Tillerson and Corker deserve to be seen not merely as wacky, somewhat disconcerting antics, but as part of a potential move toward a war—whether that’s World War III or not.
g-dragon

French Revolutionary Wars / War of the First Coalition - 0 views

  • The French Revolution led to much of Europe going to war in the mid-1790s
  • Some belligerents wanted to put Louis XVI back on a throne, many had other agendas like gaining territory or, in the case of some in France, creating a French Republic.
  • But for many months the other states of Europe refused to help. Austria, Prussia, Russia and the Ottoman Empires had been involved in a series of power struggles in Eastern Europe and had been less worried about the French king than their own jostling for positions until Poland, stuck in the middle, followed France by declaring a new constitution.
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  • Austria now tried to form an alliance that would threaten France into submission and stop the eastern rivals from fighting.
  • e Girondins or Brissotins) who wanted to take pre-emptive action, hoping that war would enable them to oust the king and declare a republic: the king’s failure to surrender to constitutional monarchy left the door open for him to be replaced.
  • there was terror in Paris. This was largely due to the fear the Prussian army would flatten Paris and slaughter the residents, a fear caused largely by Brunswick’s promise to do just that if the king or his family were harmed or insulted. Unfortunately, Paris had done exactly that: the crowd had killed their way to the king and taken him prisoner and now feared retribution. Massive paranoia and a fear of traitors also fuelled the panic. It caused a massacre in the prisons and over a thousand dead.
  • First Coalition, which was first between Austria and Prussia but was then joined by Britain and Spain
  • It would take seven coalitions to permanently end the wars now started. The First Coalition was aimed less at ending the revolution and more on gaining territory, and the French less as exporting revolution than getting a republic. More on the Seven Coalitions
  • many of the officers had fled the country.
  • (One opponent of the war was called Robespierre.
  • France began 1793 in a belligerent mood, executing their old king and declaring war on Britain, Spain, Russia, the Holy Roman Empire, most of Italy and The United Provinces, despite roughly 75% of their commissioned officers having left the army.
  • The influx of tens of thousands of passionate volunteers helped strengthen the remains of the royal army. However, the Holy Roman Empire decided to go on the offensive and France was now outnumbered
  • France’s government now declared a ‘Levée en Masse’, which basically mobilised/conscripted all adult males for the defense of the nation. There was uproar, rebellion and a flood of manpower, but both the Committee of Public Safety and the France they ruled had the resources to equip this army, the organization to run it, new tactics to make it effective, and it worked. It also started the first Total War and began the Terror.
  • The French soldiers were constantly boosted by patriotic propaganda and a huge number of texts sent out to them. France was still producing more soldiers and more equipment than its rivals,
  • the revolutionary government didn’t dare disband the armies and let these soldiers flood back into France to destabilize the nation, and neither could the faltering French finances support the armies on French soil. The solution was to carry the war abroad, ostensibly to safeguard the revolution, but also to get the glory and booty the government needed for support
  • However, the success in 1794 had been partly due to war breaking out again in the east, as Austria, Prussia, and Russia sliced up a Poland fighting to survive; it lost, and was taken off the map. Poland had in many ways helped France by distracting and dividing the coalition, and Prussia scaled down war efforts in the west, happy with gains in the east.
  • Britain was sucking up French colonies, the French navy being unable to work at sea with a devastated officer corps.
  • France was now able to capture more of the northwest coastline, and conquered and changed Holland
  • Prussia, satisfied with Polish land, gave up and came to terms, as did a number of other nations, until only Austria and Britain remained at war with France.
  • At the end of the year, the government in France changed to the Directory and a new constitution.
  • all aimed at Austria, the only major enemy left on the mainland
Javier E

The Bankrupt Colonialist - Comment is Freed - 0 views

  • Up to now the main question has been about whether sanctions and the pressure on the Russian economy will force Putin to abandon his aggression. There is, however, also a post-war issue, which is the cost of reconstruction. Estimates of the impact of the war on Ukraine are already well over $100 billion
  • Understandably Kyiv wants compensation. This is raised in the kommersant story. According to Podolyak:  “compensatory mechanisms should be clearly spelled out: at the expense of what and from what budget all this will be restored.
  • Yet reparations of this sort - a more than reasonable request - would not only amount to an admission of guilt for the damage caused (Russia ludicrously claims only military targets have been hit) but will be beyond the capacity of the Russian economy, in its enfeebled state, to support.  
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  • Looking forward the most worrying issue for the Kremlin is the isolation of the country’s economy. Since the start of the war the Russian stock market has closed, interest rates have doubled, inflation has shot up, and the value of the rouble has plummeted. One recent estimate suggests that Russia faces a drop of from 7 to 15% in GDP in 2022. It risks defaulting on it’s debts.
  • it is hard to see how Russia is going to have much spare capacity to compensate Ukraine for the damage it has inflicted upon it, even in the unlikely event it was prepared to offer to do so as part of an agreement.  
  • Second, given what has happened over the past few weeks to the population of these territories, those remaining will be more hostile to Russia and will likely resist an imposed government.
  • At the very least Moscow will want the provinces of Donetsk and Luhansk in their entirety, and not just the previous separatist enclaves, to be annexed or given some independent status. This was, after all, the demand with which Russia entered the war.  
  • It is, however, by no means straightforward even from a Russian perspective.  
  • First, if Ukraine has not otherwise been defeated and so “demilitarised” then this will be a frontier that will require defending for the indefinite future.
  • There is a further issue here even if there is no agreement. The cities and towns that have suffered the worst as a result of Putin’s war are those that were once claimed to be pro-Russian and so required “liberation” from Ukrainian “genocide”.
  • So the cost of occupying even this limited part of the country will be considerable and that is before even thinking about the expense required to render those horribly damaged towns and cities at all habitable, with effective infrastructure and accommodation.
  • Their economies were in decline before 2014 and that process has since accelerated. They are now poorer than other parts of Ukraine and prone to criminality.
  • The capital Grozny was rebuilt but the economy functioned thereafter at barely a fraction of pre-war levels. Despite efforts to make the economy more productive, in 2017 it was estimated that Chechnya required 80% of the government budget to be subsidised.
  • The other implication is that while economic sanctions have not yet given the West much leverage over Putin’s war strategy they do offer it leverage over his peace strategy.
  • Attempts to turn the situation around have not been helped by Chechnya’s rampant corruption. So this relatively small territory is already costing Moscow close to $3 billion a year. Crimea, annexed in 2014, may be costing a similar amount.  
  • Or take Syria. Here Russian air power was also used in a  brutal way, this time against rebel populations and in support of the Assad regime. That campaign succeeded in keeping Assad in power but Russia lacks the resources to reconstruct Syria
  • “Now moving into its eleventh year, the conflict in Syria has inflicted an almost unimaginable degree of devastation and loss on the Syrian people and their economy. Over 350,000 verifiable deaths have been directly attributed to the conflict so far, but the number of unaccounted lethal and non-lethal casualties is almost certainly far higher
  • More than half the country’s pre-conflict population (of almost 21 million) has been displaced—one of the largest displacements of people since World War II—and, partly as a result, by 2019, economic activity in Syria had shrunk by more than 50% compared to what it had been in 2010.”   
  • Syria was a far cheaper war for Russia to wage, probably in the low billions of dollars, in fuel, ordnance, and personnel cost. Far less has gone into economic assistance and much of that has been returned to Russia as arms sales and gas and infrastructure contracts
  • The strains on the Russian war effort are already evident, from the army’s hesitation about trying to fight their way into cities and the recruitment of mercenaries, to the reported appeal to China for help with supplies of military equipment and Putin’s fury with his intelligence agencies for misleading assessments and wasting roubles on Ukrainian agents who turned out to be useless
  • He is now having to choose between a range of poor outcomes, which the US suggests may include escalation to chemical use (which would be both militarily pointless and test further Western determination not to get directly involved).
  • War is rarely a good investment. Putin has acted for reasons of political and not economic opportunism. The prospects for any territory “liberated” by Russia is bleak. They will not prosper and will remain cut off from the international economy. To the extent that people stay they will have to be subsidised for all their needs while there will be little economic activity.  
  • Because of the destruction the short-term prospects will be bleak even if these territories are fully returned to Ukraine. But over the longer-term they will be much better off because of the amount of economic assistance Ukraine will receive and its integration into the international economy.
  • as Germany and Japan showed after 1945 even shattered economies can be rebuilt to even greater levels of efficiency with sufficient resilience and resources. That is another reason why Western financial assistance and investment will be especially vital - Ukraine’s full recovery will serve as a testament to Putin’s failure.
  •  it is worth keeping this analysis in mind when considering prospective peace deals. The Russians may have underestimated the costs of conquest from the start but their approach to war has raised those costs considerably, especially in those parts of Ukraine close to Russia.
  • Third, these territories will be economically wrecked and with no prospect of recovery so long as they are separated from Ukraine. 
  • The question of the future of sanctions and how they might be unwound is not one to be discussed separately from any peace talks. They are a vital part of the negotiations. As there can be no Western-led peace talks without Ukraine, it should be made clear to Moscow that for now this is a card for Zelensky to play.
  • The future of the Russian economy can then be in his hands. Should a moment come to start to ease sanctions, some leverage will be required to ensure that any agreement is being honoured. There could be a link  to reparations for the terrible damage caused.
  • As his original war plans failed Putin has insisted his forces follow a disruptive and cruel strategy that has put his original aims even more out of reach and Ukraine with a say over the future of the Russian economy.
Javier E

The Real Story of How America Became an Economic Superpower - The Atlantic - 0 views

  • a new history of the 20th century: the American century, which according to Tooze began not in 1945 but in 1916, the year U.S. output overtook that of the entire British empire.
  • The two books narrate the arc of American economic supremacy from its beginning to its apogee. It is both ominous and fitting that the second volume of the story was published in 2014, the year in which—at least by one economic measure—that supremacy came to an end.
  • “Britain has the earth, and Germany wants it.” Such was Woodrow Wilson’s analysis of the First World War in the summer of 1916,
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  • what about the United States? Before the 1914 war, the great economic potential of the U.S. was suppressed by its ineffective political system, dysfunctional financial system, and uniquely violent racial and labor conflicts. “America was a byword for urban graft, mismanagement and greed-fuelled politics, as much as for growth, production, and profit,”
  • as World War I entered its third year—and the first year of Tooze’s story—the balance of power was visibly tilting from Europe to America. The belligerents could no longer sustain the costs of offensive war. Cut off from world trade, Germany hunkered into a defensive siege, concentrating its attacks on weak enemies like Romania. The Western allies, and especially Britain, outfitted their forces by placing larger and larger war orders with the United States
  • His Wilson is no dreamy idealist. The president’s animating idea was an American exceptionalism of a now-familiar but then-startling kind.
  • That staggering quantity of Allied purchases called forth something like a war mobilization in the United States. American factories switched from civilian to military production; American farmers planted food and fiber to feed and clothe the combatants of Europe
  • But unlike in 1940-41, the decision to commit so much to one side’s victory in a European war was not a political decision by the U.S. government. Quite the contrary: President Wilson wished to stay out of the war entirely. He famously preferred a “peace without victory.” The trouble was that by 1916, the U.S. commitment to Britain and France had grown—to borrow a phrase from the future—too big to fail.
  • His Republican opponents—men like Theodore Roosevelt, Henry Cabot Lodge, and Elihu Root—wished to see America take its place among the powers of the earth. They wanted a navy, an army, a central bank, and all the other instrumentalities of power possessed by Britain, France, and Germany. These political rivals are commonly derided as “isolationists” because they mistrusted the Wilson’s League of Nations project. That’s a big mistake. They doubted the League because they feared it would encroach on American sovereignty.
  • Grant presents this story as a laissez-faire triumph. Wartime inflation was halted. Borrowing and spending gave way to saving and investing. Recovery then occurred naturally, without any need for government stimulus. “The hero of my narrative is the price mechanism, Adam Smith’s invisible hand,
  • It was Wilson who wished to remain aloof from the Entente, who feared that too close an association with Britain and France would limit American options.
  • Wilson was guided by a different vision: Rather than join the struggle of imperial rivalries, the United States could use its emerging power to suppress those rivalries altogether. Wilson was the first American statesman to perceive that the United States had grown, in Tooze’s words, into “a power unlike any other. It had emerged, quite suddenly, as a novel kind of ‘super-state,’ exercising a veto over the financial and security concerns of the other major states of the world.”
  • Wilson hoped to deploy this emerging super-power to enforce an enduring peace. His own mistakes and those of his successors doomed the project,
  • What went wrong? “When all is said and done,” Tooze writes, “the answer must be sought in the failure of the United States to cooperate with the efforts of the French, British, Germans and the Japanese [leaders of the early 1920s] to stabilize a viable world economy and to establish new institutions of collective security. … Given the violence they had already experienced and the risk of even greater future devastation, France, Germany, Japan, and Britain could all see this. But what was no less obvious was that only the US could anchor such a new order.”
  • And that was what Americans of the 1920s and 1930s declined to do—because doing so implied too much change at home for them: “At the hub of the rapidly evolving, American-centered world system there was a polity wedded to a conservative vision of its own future.”
  • The Forgotten Depression is a polemic embedded within a narrative, an argument against the Obama stimulus joined to an account of the depression of 1920-21. As Grant correctly observes, that depression was one of the sharpest and most painful in American history.
  • Then, after 18 months of extremely hard times, the economy lurched into recovery. By 1923, the U.S. had returned to full employment.
  • “By the end of 1916, American investors had wagered two billion dollars on an Entente victory,” computes Tooze (relative to America’s estimated GDP of $50 billion in 1916, the equivalent of $560 billion in today’s money).
  • the central assumption of his version of events is the same one captured in Rothbard’s title half a century ago: that America’s economic history constitutes a story unto itself.
  • Americans, meanwhile, were preoccupied with the problem of German recovery. How could Germany achieve political stability if it had to pay so much to France and Belgium? The Americans pressed the French to relent when it came to Germany, but insisted that their own claims be paid in full by both France and Britain.
  • Germany, for its part, could only pay if it could export, and especially to the world’s biggest and richest consumer market, the United States. The depression of 1920 killed those export hopes. Most immediately, the economic crisis sliced American consumer demand precisely when Europe needed it most.
  • But the gravest harm done by the depression to postwar recovery lasted long past 1921. To appreciate that, you have to understand the reasons why U.S. monetary authorities plunged the country into depression in 1920.
  • Monetary authorities, worried that inflation would revive and accelerate, made the fateful decision to slam the credit brakes, hard. Unlike the 1918 recession, that of 1920 was deliberately engineered. There was nothing invisible about it. Nor did the depression “cure itself.” U.S. officials cut interest rates and relaxed credit, and the economy predictably recovered
  • But 1920-21 was an inflation-stopper with a difference. In post-World War II America, anti-inflationists have been content to stop prices from rising. In 1920-21, monetary authorities actually sought to drive prices back to their pre-war levels
  • James Grant hails this accomplishment. Adam Tooze forces us to reckon with its consequences for the rest of the planet.
  • When the U.S. opted for massive deflation, it thrust upon every country that wished to return to the gold standard (and what respectable country would not?) an agonizing dilemma. Return to gold at 1913 values, and you would have to match U.S. deflation with an even steeper deflation of your own, accepting increased unemployment along the way. Alternatively, you could re-peg your currency to gold at a diminished rate. But that amounted to an admission that your money had permanently lost value—and that your own people, who had trusted their government with loans in local money, would receive a weaker return on their bonds than American creditors who had lent in dollars.
  • Britain chose the former course; pretty much everybody else chose the latter.
  • The consequences of these choices fill much of the second half of The Deluge. For Europeans, they were uniformly grim, and worse.
  • But one important effect ultimately rebounded on Americans. America’s determination to restore a dollar “as good as gold” not only imposed terrible hardship on war-ravaged Europe, it also threatened to flood American markets with low-cost European imports. The flip side of the Lost Generation enjoying cheap European travel with their strong dollars was German steelmakers and shipyards underpricing their American competitors with weak marks.
  • American leaders of the 1920s weren’t willing to accept this outcome. In 1921 and 1923, they raised tariffs, terminating a brief experiment with freer trade undertaken after the election of 1912. The world owed the United States billions of dollars, but the world was going to have to find another way of earning that money than selling goods to the United States.
  • Between 1924 and 1930, world financial flows could be simplified into a daisy chain of debt. Germans borrowed from Americans, and used the proceeds to pay reparations to the Belgians and French. The French and Belgians, in turn, repaid war debts to the British and Americans. The British then used their French and Italian debt payments to repay the United States, who set the whole crazy contraption in motion again. Everybody could see the system was crazy. Only the United States could fix it. It never did.
  • The reckless desperation of Hitler’s war provides context for the horrific crimes of his regime. Hitler’s empire could not feed itself, so his invasion plan for the Soviet Union contemplated the death by starvation of 20 to 30 million Soviet urban dwellers after the invaders stole all foodstuffs for their own use. Germany lacked workers, so it plundered the labor of its conquered peoples. By 1944, foreigners constituted 20 percent of the German workforce and 33 percent of armaments workers
  • “If man accumulates enough combustible material, God will provide the spark.” So it happened in 1929. The Deluge that had inundated the rest of the developed world roared back upon the United States.
  • From the start, the United States was Hitler’s ultimate target. “In seeking to explain the urgency of Hitler’s aggression, historians have underestimated his acute awareness of the threat posed to Germany, along with the rest of the European powers, by the emergence of the United States as the dominant global superpower,” Tooze writes. “The originality of National Socialism was that, rather than meekly accepting a place for Germany within a global economic order dominated by the affluent English-speaking countries, Hitler sought to mobilize the pent-up frustrations of his population to mount an epic challenge to this order.”
  • Germany was a weaker and poorer country in 1939 than it had been in 1914. Compared with Britain, let alone the United States, it lacked the basic elements of modernity: There were just 486,000 automobiles in Germany in 1932, and one-quarter of all Germans still worked as farmers as of 1925. Yet this backward land, with an income per capita comparable to contemporary “South Africa, Iran and Tunisia,” wagered on a second world war even more audacious than the first.
  • That way was found: more debt, especially more German debt. The 1923 hyper-inflation that wiped out Germany’s savers also tidied up the country’s balance sheet. Post-inflation Germany looked like a very creditworthy borrower.
  • On paper, the Nazi empire of 1942 represented a substantial economic bloc. But pillage and slavery are not workable bases for an industrial economy. Under German rule, the output of conquered Europe collapsed. The Hitlerian vision of a united German-led Eurasia equaling the Anglo-American bloc proved a crazed and genocidal fantasy.
  • The foundation of this order was America’s rise to unique economic predominance a century ago. That predominance is now coming to an end as China does what the Soviet Union and Imperial Germany never could: rise toward economic parity with the United States.
  • t is coming, and when it does, the fundamental basis of world-power politics over the past 100 years will have been removed. Just how big and dangerous a change that will be is the deepest theme of Adam Tooze's profound and brilliant grand narrative
Javier E

The Aspiring Novelist Who Became Obama's Foreign-Policy Guru - The New York Times - 0 views

  • Standing in his front office before the State of the Union, Rhodes quickly does the political math on the breaking Iran story. “Now they’ll show scary pictures of people praying to the supreme leader,” he predicts, looking at the screen. Three beats more, and his brain has spun a story line to stanch the bleeding. He turns to Price. “We’re resolving this, because we have relationships,” he says.
  • Price turns to his computer and begins tapping away at the administration’s well-cultivated network of officials, talking heads, columnists and newspaper reporters, web jockeys and outside advocates who can tweet at critics and tweak their stories backed up by quotations from “senior White House officials” and “spokespeople.” I watch the message bounce from Rhodes’s brain to Price’s keyboard to the three big briefing podiums — the White House, the State Department and the Pentagon — and across the Twitterverse, where it springs to life in dozens of insta-stories, which over the next five hours don formal dress for mainstream outlets. It’s a tutorial in the making of a digital news microclimate — a storm that is easy to mistake these days for a fact of nature, but whose author is sitting next to me right now.
  • Watching Rhodes work, I remember that he is still, chiefly, a writer, who is using a new set of tools — along with the traditional arts of narrative and spin — to create stories of great consequence on the biggest page imaginable. The narratives he frames, the voices of senior officials, the columnists and reporters whose work he skillfully shapes and ventriloquizes, and even the president’s own speeches and talking points, are the only dots of color in a much larger vision about who Americans are and where we are going
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  • When I asked Jon Favreau, Obama’s lead speechwriter in the 2008 campaign, and a close friend of Rhodes’s, whether he or Rhodes or the president had ever thought of their individual speeches and bits of policy making as part of some larger restructuring of the American narrative, he replied, “We saw that as our entire job.”
  • I realize during our conversations that the role Rhodes plays in the White House bears less resemblance to any specific character on Beltway-insider TV shows like “The West Wing” or “House of Cards” than it does to the people who create those shows
  • “I love Don DeLillo,” I answer.“Yeah,” Rhodes answers. “That’s the only person I can think of who has confronted these questions of, you know, the individual who finds himself negotiating both vast currents of history and a very specific kind of power dynamics. That’s his milieu. And that’s what it’s like to work in the U.S. foreign-policy apparatus in 2016.” Advertisement Continue reading the main story
  • “I immediately understood that it’s a very important quality for a staffer,” Hamilton explained, “that he could come into a meeting and decide what was decided.” I suggested that the phrase “decide what was decided” is suggestive of the enormous power that might accrue to someone with Rhodes’s gifts. Hamilton nodded. “Absolutely,” he said.
  • Rhodes’s opinions were helpful in shaping the group’s conclusions — a scathing indictment of the policy makers responsible for invading Iraq. For Rhodes, who wrote much of the I.S.G. report, the Iraq war was proof, in black and white, not of the complexity of international affairs or the many perils attendant on political decision-making but of the fact that the decision-makers were morons.
  • when Rhodes joined the Obama campaign in 2007, he arguably knew more about the Iraq war than the candidate himself, or any of his advisers. He had also developed a healthy contempt for the American foreign-policy establishment, including editors and reporters at The New York Times, The Washington Post, The New Yorker and elsewhere, who at first applauded the Iraq war and then sought to pin all the blame on Bush and his merry band of neocons when it quickly turned sour
  • It is hard for many to absorb the true magnitude of the change in the news business — 40 percent of newspaper-industry professionals have lost their jobs over the past decade — in part because readers can absorb all the news they want from social-media platforms like Facebook, which are valued in the tens and hundreds of billions of dollars and pay nothing for the “content” they provide to their readers
  • Obama relies on Rhodes for “an unvarnished take,” in part, she says, because “Ben just has no poker face,” and so it’s easy to see when he is feeling uncomfortable. “The president will be like, ‘Ben, something on your mind?’ And then Ben will have this incredibly precise lay-down of why the previous half-hour has been an utter waste of time, because there’s a structural flaw to the entire direction of the conversation.”
  • The literary character that Rhodes most closely resembles, Power volunteers, is Holden Caulfield. “He hates the idea of being phony, and he’s impetuous, and he has very strong views.”
  • He became aware of two things at once: the weight of the issues that the president was confronted with, and the intense global interest in even the most mundane presidential communications.
  • The job he was hired to do, namely to help the president of the United States communicate with the public, was changing in equally significant ways, thanks to the impact of digital technologie
  • As she explained how the process worked, I was struck by how naïve the assumption of a “state of nature” must seem in an information environment that is mediated less and less by experienced editors and reporters with any real prior knowledge of the subjects they write about. “People construct their own sense of source and credibility now,” she said. “They elect who they’re going to believe.
  • “All these newspapers used to have foreign bureaus,” he said. “Now they don’t. They call us to explain to them what’s happening in Moscow and Cairo. Most of the outlets are reporting on world events from Washington. The average reporter we talk to is 27 years old, and their only reporting experience consists of being around political campaigns. That’s a sea change. They literally know nothing.”
  • ”This is something different from old-fashioned spin, which tended to be an art best practiced in person. In a world where experienced reporters competed for scoops and where carrying water for the White House was a cause for shame, no matter which party was in power, it was much harder to sustain a “narrative” over any serious period of time
  • Now the most effectively weaponized 140-character idea or quote will almost always carry the day, and it is very difficult for even good reporters to necessarily know where the spin is coming from or why
  • , I brought up the soft Orwellian vibe of an information space where old media structures and hierarchies have been erased by Silicon Valley billionaires who convinced the suckers that information was “free” and everyone with access to Google was now a reporter
  • Axelrod, a former newspaperman, sighed. “It’s not as easy as standing in front of a press conference and speaking to 70 million people like past presidents have been able to do,” he said. The bully pulpit by and large doesn’t exist anymore, he explained. “So more and more, over the last couple of years, there’s been an investment in alternative means of communication: using digital more effectively, going to nontraditional sources, understanding where on each issue your constituencies are going to be found,” he said. “I think they’ve approached these major foreign-policy challenges as campaign challenges, and they’ve run campaigns, and those campaigns have been very sophisticated.
  • Rhodes’s innovative campaign to sell the Iran deal is likely to be a model for how future administrations explain foreign policy to Congress and the publi
  • The way in which most Americans have heard the story of the Iran deal presented — that the Obama administration began seriously engaging with Iranian officials in 2013 in order to take advantage of a new political reality in Iran, which came about because of elections that brought moderates to power in that country — was largely manufactured for the purpose for selling the deal. Even where the particulars of that story are true, the implications that readers and viewers are encouraged to take away from those particulars are often misleading or false
  • Obama’s closest advisers always understood him to be eager to do a deal with Iran as far back as 2012, and even since the beginning of his presidency. “It’s the center of the arc,” Rhodes explained to me two days after the deal, officially known as the Joint Comprehensive Plan of Action, was implemented. He then checked off the ways in which the administration’s foreign-policy aims and priorities converged on Iran. “We don’t have to kind of be in cycles of conflict if we can find other ways to resolve these issues,” he said. “We can do things that challenge the conventional thinking that, you know, ‘AIPAC doesn’t like this,’ or ‘the Israeli government doesn’t like this,’ or ‘the gulf countries don’t like it.’ It’s the possibility of improved relations with adversaries. It’s nonproliferation. So all these threads that the president’s been spinning — and I mean that not in the press sense — for almost a decade, they kind of all converged around Iran.”
  • If anything, that anger has grown fiercer during Rhodes’s time in the White House. He referred to the American foreign-policy establishment as the Blob. According to Rhodes, the Blob includes Hillary Clinton, Robert Gates and other Iraq-war promoters from both parties who now whine incessantly about the collapse of the American security order in Europe and the Middle East.
  • By eliminating the fuss about Iran’s nuclear program, the administration hoped to eliminate a source of structural tension between the two countries, which would create the space for America to disentangle itself from its established system of alliances with countries like Saudi Arabia, Egypt, Israel and Turkey. With one bold move, the administration would effectively begin the process of a large-scale disengagement from the Middle East.
  • Rhodes “was kind of like the quarterback,” running the daily video conferences and coming up with lines of attack and parry. “He was extremely good about immediately getting to a phrase or a way of getting the message out that just made more sense,” Kreikemeier remembers. Framing the deal as a choice between peace and war was Rhodes’s go-to move — and proved to be a winning argument.
  • we developed a plan that was like: The Iran deal is literally going to be the tip of everything that we stand up online,” Somanader says. “And we’re going to map it onto what we know about the different audiences we’re dealing with: the public, pundits, experts, the right wing, Congress.” By applying 21st-century data and networking tools to the white-glove world of foreign affairs, the White House was able to track what United States senators and the people who worked for them, and influenced them, were seeing online — and make sure that no potential negative comment passed without a tweet.
  • The idea that there was a new reality in Iran was politically useful to the Obama administration. By obtaining broad public currency for the thought that there was a significant split in the regime, and that the administration was reaching out to moderate-minded Iranians who wanted peaceful relations with their neighbors and with America, Obama was able to evade what might have otherwise been a divisive but clarifying debate over the actual policy choices that his administration was making
  • During the course of the Iran talks, Malley told me, he always kept in close contact with Rhodes. “I would often just call him and say, ‘Give me a reality check,’ ” Malley explained. “He could say, ‘Here is where I think the president is, and here is where I think he will be.’ ” He continued, “Ben would try to anticipate: Does it make sense policywise? But then he would also ask himself: How do we sell it to Congress? How do we sell it to the public? What is it going to do to our narrative?”
  • I examine the president’s thoughts unfolding on the page, and the lawyerly, abstract nature of his writing process. “Moral imagination, spheres of identity, but also move beyond cheap lazy pronouncements,” one note reads. Here was the new American self — rational, moral, not self-indulgent. No longer one thing but multiple overlapping spheres or circles. Who is described here? As usual, the author is describing himself.
  • Rhodes’s war room did its work on Capitol Hill and with reporters. In the spring of last year, legions of arms-control experts began popping up at think tanks and on social media, and then became key sources for hundreds of often-clueless reporters. “We created an echo chamber,” he admitted, when I asked him to explain the onslaught of freshly minted experts cheerleading for the deal. “They were saying things that validated what we had given them to say.
  • When I suggested that all this dark metafictional play seemed a bit removed from rational debate over America’s future role in the world, Rhodes nodded. “In the absence of rational discourse, we are going to discourse the [expletive] out of this
  • “We had test drives to know who was going to be able to carry our message effectively, and how to use outside groups like Ploughshares, the Iran Project and whomever else. So we knew the tactics that worked.” He is proud of the way he sold the Iran deal. “We drove them crazy,” he said of the deal’s opponents.
  • Rhodes’s passion seems to derive not from any investment in the technical specifics of sanctions or centrifuge arrays, or any particular optimism about the future course of Iranian politics and society. Those are matters for the negotiators and area specialists. Rather, it derived from his own sense of the urgency of radically reorienting American policy in the Middle East in order to make the prospect of American involvement in the region’s future wars a lot less likely
  • When I asked whether the prospect of this same kind of far-reaching spin campaign being run by a different administration is something that scares him, he admitted that it does. “I mean, I’d prefer a sober, reasoned public debate, after which members of Congress reflect and take a vote,” he said, shrugging. “But that’s impossible.”
  • Obama’s particular revulsion against a certain kind of global power politics is a product, Rhodes suggests, of his having been raised in Southeast Asia. “Indonesia was a place where your interaction at that time with power was very intimate, right?” Rhodes asks. “Tens or hundreds of thousands of people had just been killed. Power was not some abstract thing,” he muses. “When we sit in Washington and debate foreign policy, it’s like a Risk game, or it’s all about us, or the human beings disappear from the decisions. But he lived in a place where he was surrounded by people who had either perpetrated those acts — and by the way, may not have felt great about that — or else knew someone who was a victim. I don’t think there’s ever been an American president who had an experience like that at a young age of what power is.
  • The parts of Obama’s foreign policy that disturb some of his friends on the left, like drone strikes, Rhodes says, are a result of Obama’s particular kind of globalism, which understands the hard and at times absolute necessity of killing. Yet, at the same time, they are also ways of avoiding more deadly uses of force — a kind of low-body-count spin move
  • He shows me the president’s copy of his Nobel Peace Prize acceptance speech, a revision of an original draft by Favreau and Rhodes whose defining tension was accepting a prize awarded before he had actually accomplished anything. In his longhand notes, Obama relocated the speech’s tension in the fact that he was accepting a peace prize a week after ordering 30,000 more troops to Afghanistan. King and Gandhi were the author’s heroes, yet he couldn’t act as they did, because he runs a state. The reason that the author had to exercise power was because not everyone in the world is rational.
  • In Panetta’s telling, his own experience at the Pentagon under Obama sometimes resembled being installed in the driver’s seat of a car and finding that the steering wheel and brakes had been disconnected from the engine. Obama and his aides used political elders like him, Robert Gates and Hillary Clinton as cover to end the Iraq war, and then decided to steer their own course, he suggests. While Panetta pointedly never mentions Rhodes’s name, it is clear whom he is talking about.
  • “Was it a point of connection between you and the president that you had each spent some substantial part of your childhoods living in another country?” I ask. Her face lights up.
  • “Absolutely,” she answers. The question is important to her. “The first conversation we had over dinner, when we first met, was about what it was like for both of us to live in countries that were predominantly Muslim countries at formative parts of our childhood and the perspective it gave us about the United States and how uniquely excellent it is,” she says. “We talked about what it was like to be children, and how we played with children who had totally different backgrounds than our own but you would find something in common.”
  • Barack Obama is not a standard-issue liberal Democrat. He openly shares Rhodes’s contempt for the groupthink of the American foreign-policy establishment and its hangers-on in the press. Yet one problem with the new script that Obama and Rhodes have written is that the Blob may have finally caught on
  • “He is a brilliant guy, but he has a real problem with what I call the assignment of bad faith,” one former senior official told me of the president. “He regards everyone on the other side at this point as being a bunch of bloodthirsty know-nothings from a different era who play by the old book
  • Another official I spoke to put the same point more succinctly: “Clearly the world has disappointed him.
  • When I asked whether he believed that the Oval Office debate over Syria policy in 2012 — resulting in a decision not to support the uprising against Assad in any meaningful way — had been an honest and open one, he said that he had believed that it was, but has since changed his mind. “Instead of adjusting his policies to the reality, and adjusting his perception of reality to the changing realities on the ground, the conclusions he draws are exactly the same, no matter what the costs have been to our strategic interests,”
  • “In an odd way, he reminds me of Bush.” The comparison is a startling one — and yet, questions of tone aside, it is uncomfortably easy to see the similarities between the two men, American presidents who projected their own ideas of the good onto an indifferent world.
  • He understands the president’s pivot toward Iran as the logical result of a deeply held premise about the negative effects of use of American military force on a scale much larger than drone strikes or Special Forces raids. “I think the whole legacy that he was working on was, ‘I’m the guy who’s going to bring these wars to an end, and the last goddamn thing I need is to start another war,’ ” he explains of Obama. “If you ratchet up sanctions, it could cause a war. If you start opposing their interest in Syria, well, that could start a war, too.”
  • “The Iran experience was the place where I saw firsthand how policy, politics and messaging all had to be brought together, and I think that Ben is really at the intersection of all three,” Malley says. “He reflects and he shapes at the same time.
  • “There were staff people who put themselves in a position where they kind of assumed where the president’s head was on a particular issue, and they thought their job was not to go through this open process of having people present all these different options, but to try to force the process to where they thought the president wanted to be,” he says. “They’d say, ‘Well, this is where we want you to come out.’ And I’d say ‘[expletive], that’s not the way it works. We’ll present a plan, and then the president can make a decision
  • Perhaps the president and his aides were continually unable to predict the consequences of their actions in Syria, and made mistake after mistake, while imagining that it was going to come out right the next time
  • “Another read, which isn’t necessarily opposed to that,” I continue, “is that their actual picture is entirely coherent. But if they put it in blunt, unnuanced terms — ”Panetta completes my sentence: “ — they’d get the [expletive] kicked out of them.” He looks at me curiously. “Let me ask you something,” he says. “Did you present this theory to Ben Rhodes?
  • “Oh, God,” Rhodes says. “The reason the president has bucked a lot of establishment thinking is because he does not agree with establishment thinking. Not because I or Denis McDonough are sitting here.” He pushes back in his chair. “The complete lack of governance in huge swaths of the Middle East, that is the project of the American establishment,” he declares. “That as much as Iraq is what angered me.
  • Ben Rhodes wanted to do right, and maybe, when the arc of history lands, it will turn out that he did. At least, he tried. Something scared him, and made him feel as if the grown-ups in Washington didn’t know what they were talking about, and it’s hard to argue that he was wrong.
  • What has interested me most about watching him and his cohort in the White House over the past seven years, I tell him, is the evolution of their ability to get comfortable with tragedy. I am thinking specifically about Syria, I add, where more than 450,000 people have been slaughtered.
  • “Yeah, I admit very much to that reality,” he says. “There’s a numbing element to Syria in particular. But I will tell you this,” he continues. “I profoundly do not believe that the United States could make things better in Syria by being there. And we have an evidentiary record of what happens when we’re there — nearly a decade in Iraq.
  • Iraq is his one-word answer to any and all criticism.
  • He mutters something about John Kerry, and then goes off the record, to suggest, in effect, that the world of the Sunni Arabs that the American establishment built has collapsed. The buck stops with the establishment, not with Obama, who was left to clean up their mess.
  • Rhodes walks me out into the sunlight of the West Wing parking lot, where we are treated to the sight of the aged Henry Kissinger, who has come to pay a visit. I ask Rhodes if he has ever met the famous diplomat before, and he tells me about the time they were seated together at a state dinner for the president of China. It was an interesting encounter to imagine, between Kissinger, who made peace with Mao’s China while bombing Laos to bits, and Rhodes, who helped effect a similar diplomatic volte-face with Iran but kept the United States out of a civil war in Syria, which has caused more than four million people to become refugees. I ask Rhodes how it felt being seated next to the embodiment of American realpolitik. “It was surreal,” he says, looking off into the middle distance. “I told him I was going to Laos,” he continues. “He got a weird look in his eye.
  • He is not Henry Kissinger, or so his logic runs, even as the underlying realist suspicion — or contempt — for the idea of America as a moral actor is eerily similar. He is torn. As the president himself once asked, how are we supposed to weigh the tens of thousands who have died in Syria against the tens of thousands who have died in Congo? What power means is that the choice is yours, no matter who is telling the story.
Javier E

Appomattox and the Ongoing Civil War - The Atlantic - 0 views

  • The great issues of the war were not resolved on that April morning at Appomattox.
  • not only is the Civil War not over; it can still be lost.
  • if the Civil War were fought in the United States today with its ten-fold greater population, 7.5 million soldiers would die.
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  • Americans like being “first” with ideas. But as Abraham Lincoln reminded us, more than four-score years later, the nation founded in a revolution against monarchy had to fight a second revolution against itself in order to determine whether the “proposition” of “equality” had a future in any republic
  • In the wake of this war, Americans faced a profound and all but impossible challenge of achieving two deeply contradictory goals—healing and justice. Healing took generations in many families, if it ever came at all. Justice was fiercely contested.
  • the defeated in this civil war eventually came to control large elements of the event’s meaning, legacies, and policy implications, a reality wracked with irony and driven by the nation’s persistence racism.
  • A shooting war between huge formal armies did indeed end in the spring of 1865 after four years of physical, environmental, social, and human devastation.
  • The “Union,” and all that it meant to northerners as a kind of shield for liberal democracy against oligarchy and aristocracy, survived. It was transformed through blood and reimagined for later generations. The first American republic, created out of revolution in the late 18th century, was in effect destroyed. A new, second republic took its place, given a violent birth in the emancipation of four million slaves and the re-crafting of the U. S. Constitution in the 13th, 14th, and 15th Amendments. Those Amendments—ending legal slavery forever, sanctifying birthright citizenship and establishing “equal protection of the law,” and creating black male suffrage—in effect re-made the United States Constitution. This comprised a second American revolution.  
  • as many as 750,000 American soldiers and sailors may have died in the conflict, the majority from disease. Approximately 1.2 million were wounded
  • There is no reasonable count of civilian deaths, nor of the numbers of freed slaves who perished in the struggle for their own emancipation. Research now suggests that a quarter of all freedmen who made it to contraband camps operated by the Union forces died in the process
  • The Reconstruction era, stretching from 1865 to 1877, was one long referendum on the meaning and memory of the verdicts reached at Appomattox. Differing visions of America’s future were at stake.
  • Perhaps above all, America is a society riven by conflict over federalism, the never-ending debate over the proper relation of federal to state powe
  • In a new book, historian Gregory Downs persuasively argues that a long and persistent “occupation” occurred for at least three years, and perhaps as long as six years, after the end of actual hostilities in spring, 1865
  • As the federal troops receded from view over time, large swaths of the former Confederate states descended into chaos, anarchy and violence, requiring a sustained use of Constitutional “war powers” to maintain any order. Indeed, as Downs shows, a genuine, if inadequate “occupation” was engineered by the U. S. government, almost without precedent, in order to try to bring control to a region that fell into “statelessness,” as it also revolted against defeat and all that it meant. Downs wants his work to speak to the present, and indeed it should. He urges libertarians of today to take notice because this history, as he says, demonstrates that “freedom is only possible within the state.”
  • violence left Reconstruction’s most vexing, twisted legacy. In 1866, bloody massacres of blacks and the destruction of freedmen’s communities wracked the cities of Memphis and New Orleans. In the political violence of Reconstruction, especially in the periods 1868-71 and again in 1875-77, a counter-revolution unfolded
  • Their violence reveals the implications of an unending struggle over race, power, land, and hugely different visions of the ideas of liberty and federalism
  • For a very long time, white Southerners experienced a lethal case of alienation and an explosive sense of grievance, however mythical the origins of those grievances or horrible their outcomes. Since most of the rural South was unpoliced by Union troops, despite the accusations of colonial “occupation” and “bayonet rule,” white Southerners unleashed a bloody fury against blacks and white Republicans born of lost battles, lost mastery, alleged political repression, and the need for “scapegoats” in their scorn for a racial order turned upside down.
  • too much of the political process of Reconstruction became war by other means. By whippings, rapes, the burning of houses, schools and churches, the violent disruption or intimidation of local Republican party meetings, and hundreds of murders and lynchings over a period of less than a decade the Klan and its minions (called variously “Red Shirts” or “white leaguers” and many other names) sought to win back as much of a status quo antebellum as they could achieve. Their victims were teachers, black students, white and black politicians, and uncounted numbers of freedmen and their families who participated in politics or gained some economic autonomy. The record of Reconstruction violence has been clinically detailed, but it is a piece of history that most Americans still prefer to avoid
  • This litany of horror and blood can become almost endless, and it represents the one time in American history when sustained uses of terror successfully worked to transform political regimes. In a process Southerners called “Southern Redemption,” eight of the 11 ex-Confederate states came back under white supremacist, Democratic party control by 1875
  • Much has changed in the fifty years since the crises of 1963—in law, in schooling, in scholarship, in race relations. But whatever the engines of history actually are, what seems apparent is that the legacies of the American Civil War have tended to subside and reemerge in a never-ending succession of revolutions and counter-revolution
  • the presidency of Barack Obama might be seen as a robust new chapter in this story. A significant segment of American society hates the President and cannot seem to abide a black family living in the White House.
  • equality is process of historical change. It forever tacks against the trade winds of individualism, self-interest, material accumulation, and widely varying notions of the idea of “liberty” from which it draws momentum.
  • Yes, the Civil War was rooted in states’ rights, but like any other constitutional doctrine, it significance rests with the issue in whose service it is employed. States’ rights for or to do what? For whom or against whom
  • In 1860 and 1861, some Southerners exercised “state sovereignty” as an act of revolution in the interest, as they said over and over themselves, of preserving a racial order founded on slavery
  • far-right federalists, who dominate the movement called the Tea Party, and who have found a vigorous leadership position at the heart of the Republican Party and on the federal judiciary, have much in common with the secessionists of 1861. Both groups are distinct minorities who have suddenly seized an inordinate degree of power due to congressional districting practices and effective use of conspiracy theories about centralization and the “leviathan” state
  • One acted in revolution to create and save a slaveholders’ republic; the other seems determined to render the modern federal government all but obsolete for any purpose beyond national defense and the protection of private citizens from having to participate in a social contract with their fellow citizens in tax-supported programs such as Social Security, Medicare, public education, environmental protection, or disaster relief
  • Both groups claim their mantle of righteousness in the name of “liberty,” privatization, hyper-individualism and racial supremacy (one openly, the other covertly
  • Both vehemently claim the authority of the “Founders” as though the American Revolution and the creation of the Constitution have no history. Modern-day states’ rightists and sometimes nullifiers embrace versions of federalism that might once have been thought all but buried in the mass slaughter of the Civil War, or in the imperatives of the New Deal’s response to the Great Depression, or in the 1964 and 1965 Civil Rights Acts, or in the battle over the Environmental Protection Agency.
  • The radical wing of the conservative movement in America, still ascendant in Congress and dominant in most of the South, seems determined to repeal much of the twentieth-century social legislation, and even tear up its constitutional and social roots in the transformations of the 1860s.
  • History may seem to have its lulls when it slows down and impinges less on our lives; then we are hit with massive crises, often to our utter surprise, and history speeds up beyond human comprehension.
  • It is impossible to grasp a turning point in history until it has happened, and understanding it may take a generation or more
  • “Misunderstanding of the present,” wrote Bloch, “is the inevitable consequence of ignorance of the past. But a man may wear himself out just as fruitlessly in seeking to understand the past, if he is totally ignorant of the present.”
  • Making “men equal on earth in the sight of other men,” to borrow again from Baldwin, is a long-term proposition, and for that matter, a definition of the meaning of America.
oliviaodon

World War II: After the War - The Atlantic - 0 views

  • At the end of World War II, huge swaths of Europe and Asia had been reduced to ruins. Borders were redrawn and homecomings, expulsions, and burials were under way. But the massive efforts to rebuild had just begun. When the war began in the late 1930s, the world's population was approximately 2 billion. In less than a decade, the war between the Axis the Allied powers had resulted in 80 million deaths -- killing off about 4 percent of the whole world.
  • Allied forces now became occupiers, taking control of Germany, Japan, and much of the territory they had formerly ruled. Efforts were made to permanently dismantle the war-making abilities of those nations, as factories were destroyed and former leadership was removed or prosecuted.
  • The United Nations Partition Plan for Palestine paved the way for Israel to declare its independence in 1948 and marked the start of the continuing Arab-Israeli conflict. The growing tensions between Western powers and the Soviet Eastern Bloc developed into the Cold War, and the development and proliferation of nuclear weapons raised the very real specter of an unimaginable World War III if common ground could not be found.
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  • War crimes trials took place in Europe and Asia, leading to many executions and prison sentences. Millions of Germans and Japanese were forcibly expelled from territories they called home. Allied occupations and United Nations decisions led to many long-lasting problems in the future, including the tensions that created East and West Germany, and divergent plans on the Korean Peninsula that led to the creation of North and South Korea and -- the Korean War in 1950.
  • World War II was the biggest story of the 20th Century, and its aftermath continues to affect the world profoundly more than 65 years later.
Javier E

How Russians justify their support for the war - The Washington Post - 0 views

  • whether it is “Biden’s war” or Putin’s, Russians have rallied around the flag, and most likely that’s because the Kremlin has led them to see the war as an existential choice: Either you win it, or your life is going to be destroyed.
  • The available evidence shows significant support for the war, as well as a surge in patriotism.
  • According to the Levada Center, a respected independent pollster, the number of Russians who thought the country was going in the right direction rose from 52 percent before the invasion to 69 percent after, and Putin’s personal approval rating soared to a whopping 83 percent
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  • As an experiment staged by researchers at the London School of Economics showed, support for the war goes down by 15 percentage points when people are encouraged to speak their mind.
  • In a joint project with the Ukrainian pollster KIIS, the Levada Center for years has asked Russians what kind of relations they envisioned between their country and Ukraine. In a poll conducted in December, only 18 percent of Russians said they wanted the two countries to become one, while 51 percent said they wanted Russia and Ukraine to be independent countries with an open border, and 24 percent said they wanted independent countries with a hard border.
  • In a Levada Center poll published on the day Putin launched the invasion, only 25 percent of Russians supported Russia’s expanding its borders to include the self-proclaimed Donetsk and Luhansk republics — Donbas, where much of the heaviest fighting is concentrated now — while 33 percent wanted the region to become independent and 26 percent wanted it to remain part of Ukraine.
  • It’s hard to deny that the war is fratricidal, however, and that would seem to make selling it to the public more difficult. How can you flatten Ukrainian cities where millions of Russians have relatives and friends?
  • The pattern of deeply intertwined relationships extends into broader Russian society. Having some kind of connection across the border is the norm, not the exception.
  • So how do Russians justify support of what so far has been a series of crimes against humanity committed against a people who are the transnational-relationship equivalent of next of kin?
  • The Kremlin employs two related narratives here. The first paints the enemy as the West, not Ukraine. This framing turns Russia into the smaller, weaker side in the conflict — a victim, not a perpetrator.
  • Medinsky the negotiator, who is better known in Russia as an architect of the historical narratives promoted by Putin’s regime, expresses the second framing best: “Russia’s very existence is at stake now,” he said last month. Russia, in this telling, is going through a period like the one that led to the Bolshevik Revolution in 1917, or the one when the Soviet system was falling apart in the early 1990s.
  • Messages aimed at triggering the survival instinct are extremely powerful in Russia, where various invasions from the West, including Adolf Hitler’s attempt at exterminating eastern Slavs as a race, define the historical experience
  • There is a mode of Russian collective behavior in the face of mortal danger: People forget their old grievances and rally behind the leader, even one hated by many. This is what happened in 1941, when the victims and perpetrators of communist genocide united under Joseph Stalin to repel the existential threat posed by the Nazis.
  • Russians are not facing an existential threat now, of course. Rather, it is their own country that’s posing an existential threat to a neighbor. But the human tendency is to grasp for comforting, rather than truthful, narratives.
  • It takes something along the lines of Germany’s defeat in World War II to accept reality. It also takes decades, rather than years or months.
  • Freed from its totalitarian prison in 1991, Russian society emerged badly traumatized by a century of outright genocide and bleak Soviet existence. It was re-traumatized by the turmoil of the 1990s
  • They remain oblivious to the fact that the more they deny reality, the worse will be the future trauma.
  • Unlike Ukrainians, Russians don’t even have the illusion of the West embracing and integrating them after this conflict. Pro-Putin Russians assume that all the West wants is to punish them, so they’ll try their best to postpone this punishment or prevent it altogether.
  • When Putin says Russians and Ukrainians are one people and then — in the next breath — begins slaughtering these people en masse, he is unleashing civil war, by his own logic. For now, that is confined to a neighboring country.
  • some pro-Kremlin commentators, including the editor of a key history journal and a well-known writer, have recently taken to branding members of the Russian opposition “internal Ukrainians.” The implication is that anti-Putin Russians should be treated with the same cruelty as Ukrainians, because they want to destroy Russia
  • Russians face few choices that don’t lead to self-destruction. The West might be thinking that by increasing economic and military pressure, it will achieve a behavioral change, and perhaps even a collapse of Putin’s regime, but it may just as well cause the opposite, uniting people in what they see as an apocalyptic battle for survival.
  • This war bought him a few more years in power. He paralyzed the resistance to his regime by turning his supporters into accomplices in war crimes and those who oppose him into enemies of the state. He doesn’t really need to occupy Ukraine; he needs the war per se.
  • without a clearly spelled-out vision of a post-Putin Russia fully integrated into the West — the kind of vision that inspires Ukrainians to fight against Putin — the vector of Russian society will remain fratricidal and, increasingly, suicidal. This is bad news for everyone on the planet, given that Russia’s nuclear arsenal is capable of destroying humanity. As Putin once put it: “Why do we need the world if there is no Russia in it?”
Javier E

The Patriot: How Mark Milley Held the Line - The Atlantic - 0 views

  • In The Divider, Peter Baker and Susan Glasser write that Milley believed that Trump was “shameful,” and “complicit” in the January 6 attack. They also reported that Milley feared that Trump’s “ ‘Hitler-like’ embrace of the big lie about the election would prompt the president to seek out a ‘Reichstag moment.’ ”
  • A plain reading of the record shows that in the chaotic period before and after the 2020 election, Milley did as much as, or more than, any other American to defend the constitutional order, to prevent the military from being deployed against the American people, and to forestall the eruption of wars with America’s nuclear-armed adversaries
  • Along the way, Milley deflected Trump’s exhortations to have the U.S. military ignore, and even on occasion commit, war crimes
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  • In the American system, it is the voters, the courts, and Congress that are meant to serve as checks on a president’s behavior, not the generals. Civilians provide direction, funding, and oversight; the military then follows lawful orders.
  • “As chairman, you swear to support and defend the Constitution of the United States, but what if the commander in chief is undermining the Constitution?” McMaster said to me.
  • “General Milley has done an extraordinary job under the most extraordinary of circumstances,” Gates said. “I’ve worked for eight presidents, and not even Lyndon Johnson or Richard Nixon in their angriest moments would have considered doing or saying some of the things that were said between the election and January 6.
  • Trump called Gallagher a hero and said he didn’t understand why he was being punished.“Because he slit the throat of a wounded prisoner,” Milley said.“The guy was going to die anyway,” Trump said.
  • Milley answered, “Mr. President, we have military ethics and laws about what happens in battle. We can’t do that kind of thing. It’s a war crime.” Trump answered that he didn’t understand “the big deal.” He went on, “You guys”—meaning combat soldiers—“are all just killers. What’s the difference?”
  • There’s a little bit of a ‘There but for the grace of God go I’ feeling in all of this. What happened to Gallagher can happen to many human beings.” Milley told me about a book given to him by a friend, Aviv Kochavi, a former chief of staff of the Israel Defense Forces. The book, by an American academic named Christopher Browning, is called Ordinary Men: Reserve Police Battalion 101 and the Final Solution in Poland.
  • “It’s a great book,” Milley said. “It’s about these average police officers from Hamburg who get drafted, become a police battalion that follows the Wehrmacht into Poland, and wind up slaughtering Jews and committing genocide. They just devolve into barbaric acts. It’s about moral degradation.”
  • During Milley’s time in the Trump administration, the disagreements and misunderstandings between the Pentagon and the White House all seemed to follow the same pattern: The president—who was incapable of understanding or unwilling to understand the aspirations and rules that guide the military—would continually try to politicize an apolitical institution.
  • The image of a general in combat fatigues walking with a president who has a well-known affection for the Insurrection Act—the 1807 law that allows presidents to deploy the military to put down domestic riots and rebellions—caused consternation and anger across the senior-officer ranks, and among retired military leaders.
  • According to Esper, Trump desperately wanted a violent response to the protesters, asking, “Can’t you just shoot them? Just shoot them in the legs or something?” When I raised this with Milley, he explained, somewhat obliquely, how he would manage the president’s eruptions.“It was a rhetorical question,” Milley explained. “ ‘Can’t you just shoot them in the legs?’ ”“He never actually ordered you to shoot anyone in the legs?” I asked.“Right. This could be interpreted many, many different ways,” he said.
  • Milley and others around Trump used different methods to handle the unstable president. “You can judge my success or failure on this, but I always tried to use persuasion with the president, not undermine or go around him or slow-roll,” Milley told me. “I would present my argument to him. The president makes decisions, and if the president ordered us to do X, Y, or Z and it was legal, we would do it. If it’s not legal, it’s my job to say it’s illegal, and here’s why it’s illegal. I would emphasize cost and risk of the various courses of action. My job, then and now, is to let the president know what the course of action could be, let them know what the cost is, what the risks and benefits are. And then make a recommendation. That’s what I’ve done under both presidents.”
  • He went on to say, “President Trump never ordered me to tell the military to do something illegal. He never did that. I think that’s an important point.”
  • For his part, General Chiarelli concluded that his friend had simply been in the wrong place at the wrong time. Quoting Peter Feaver, an academic expert on civil-military relations, Chiarelli said, “You have to judge Mark like you judge Olympic divers—by the difficulty of the dive.”
  • That summer, Milley visited Chiarelli in Washington State and, over breakfast, described what he thought was coming next. “It was unbelievable. This is August 2, and he laid out in specific detail what his concerns were between August and Inauguration Day. He identified one of his biggest concerns as January 6,” the day the Senate was to meet to certify the election. “It was almost like a crystal ball.”
  • Chiarelli said that Milley told him it was possible, based on his observations of the president and his advisers, that they would not accept an Election Day loss. Specifically, Milley worried that Trump would trigger a war—an “October surprise”­—to create chaotic conditions in the lead-up to the election. Chiarelli mentioned the continuous skirmishes inside the White House between those who were seeking to attack Iran, ostensibly over its nuclear program, and those, like Milley, who could not justify a large-scale preemptive strike.
  • In the crucial period after his road-to-Damascus conversion, Milley set several goals for himself: keep the U.S. out of reckless, unnecessary wars overseas; maintain the military’s integrity, and his own; and prevent the administration from using the military against the American people. He told uniformed and civilian officials that the military would play no part in any attempt by Trump to illegally remain in office.
  • The desire on the part of Trump and his loyalists to utilize the Insurrection Act was unabating. Stephen Miller, the Trump adviser whom Milley is said to have called “Rasputin,” was vociferous on this point. Less than a week after George Floyd was murdered, Miller told Trump in an Oval Office meeting, “Mr. President, they are burning America down. Antifa, Black Lives Matter—they’re burning it down. You have an insurrection on your hands. Barbarians are at the gate.”
  • According to Woodward and Costa in Peril, Milley responded, “Shut the fuck up, Steve.” Then he turned to Trump. “Mr. President, they are not burning it down.”
  • In the weeks before the election, Milley was a dervish of activity. He spent much of his time talking with American allies and adversaries, all worried about the stability of the United States. In what would become his most discussed move, first reported by Woodward and Costa, he called Chinese General Li Zuocheng, his People’s Liberation Army counterpart, on October 30, after receiving intelligence that China believed Trump was going to order an attack
  • “General Li, I want to assure you that the American government is stable and everything is going to be okay,” Milley said, according to Peril. “We are not going to attack or conduct any kinetic operations against you. General Li, you and I have known each other for now five years. If we’re going to attack, I’m going to call you ahead of time. It’s not going to be a surprise … If there was a war or some kind of kinetic action between the United States and China, there’s going to be a buildup, just like there has been always in history.”
  • Milley later told the Senate Armed Services Committee that this call, and a second one two days after the January 6 insurrection, represented an attempt to “deconflict military actions, manage crisis, and prevent war between great powers that are armed with the world’s most deadliest weapons.”
  • Milley also spoke with lawmakers and media figures in the days leading up to the election, promising that the military would play no role in its outcome. In a call on the Saturday before Election Day, Milley told news anchors including George Stephan­opoulos, Lester Holt, and Norah O’Donnell that the military’s role was to protect democracy, not undermine it.
  • “The context was ‘We know how fraught things are, and we have a sense of what might happen, and we’re not going to let Trump do it,’ ” Stephanopoulos told me. “He was saying that the military was there to serve the country, and it was clear by implication that the military was not going to be part of a coup.” It seemed, Stephanopoulos said, that Milley was “desperately trying not to politicize the military.
  • “The motto of the United States Army for over 200 years, since 14 June 1775 … has been ‘This we will defend,’ ” Milley said. “And the ‘this’ refers to the Constitution and to protect the liberty of the American people. You see, we are unique among armies. We are unique among militaries. We do not take an oath to a king or queen, a tyrant or dictator. We do not take an oath to an individual. No, we do not take an oath to a country, a tribe, or religion. We take an oath to the Constitution … We will never turn our back on our duty to protect and defend the idea that is America, the Constitution of the United States, against all enemies, foreign and domestic.”
  • He closed with words from Thomas Paine: “These are times that try men’s souls. And the summer soldier and the sunshine Patriot will in this crisis shrink from the service of their country. But he who stands by it deserves the love of man and woman. For tyranny, like hell, is not easily conquered.”
  • “World War II ended with the establishment of the rules-based international order. People often ridicule it—they call it ‘globalism’ and so on—but in fact, in my view, World War II was fought in order to establish a better peace,” Milley told me. “We the Americans are the primary authors of the basic rules of the road—and these rules are under stress, and they’re fraying at the edges. That’s why Ukraine is so important. President Putin has made a mockery of those rules. He’s making a mockery of everything. He has assaulted the very first principle of the United Nations, which is that you can’t tolerate wars of aggression and you can’t allow large countries to attack small countries by military means. He is making a direct frontal assault on the rules that were written in 1945.”
  • “It is incumbent upon all of us in positions of leadership to do the very best to maintain a sense of global stability,” Milley told me. “If we don’t, we’re going to pay the butcher’s bill. It will be horrific, worse than World War I, worse than World War II.”
  • If Trump is reelected president, there will be no Espers or Milleys in his administration. Nor will there be any officials of the stature and independence of John Kelly, H. R. McMaster, or James Mattis. Trump and his allies have already threatened officials they see as disloyal with imprisonment, and there is little reason to imagine that he would not attempt to carry out his threats.
oliviaodon

American War - The Atlantic - 0 views

  • Dystopian novels are a difficult genre: They need to be imaginative, edging on the far-fetched, while being just plausible enough to terrify. Omar El Akkad’s American War, which interprets the American South by way of the Middle East, challenges Americans to imagine what it might be like to die for, but also kill, their fellow citizens.
  • There are little details that stand out: the stubbornness of symbols; how the simple revving of an engine still running on old fuel, while ultimately meaningless, becomes an act of rebellion, an expression of self-affirmation but a completely futile one in the face of so much killing.
  • The Founding Fathers do not exist, or at least no one seems interested in mentioning them or calling upon their memory. The Constitution isn’t so much a historical curiosity but an abstraction; there’s only reference, during peace negotiations, to a “Constitutional Defense Officer,” which suggests that there’s a constitution he is trying to defend. Interestingly, in a book that elevates Southern culture, or any cultural nationalism, to its logical conclusion, the racial composition of this new America isn’t made clear. The main character, Sarat, is a person of color. That this is never made entirely explicit adds to the book’s eerie haziness. In unmooring America from its own racial legacy, El Akkad seems to be saying that war could happen here, but it could also happen anywhere.   
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  • What fills the gap isn’t any distinctive ideology or religion but a kind of nothingness. The Bible is cited, but only as a plot device and a scene setter—in other words something incidental to the act of killing. On the radio, bible reciters are “disembodied” voices disconnected from the daily horrors of war.The book’s most violent character—who is also the closest thing American War has to a heroine—is not a believer; there is no investigation of deeply held beliefs and what they might entail. But the fact that no one seems to believe in any set of ideas particularly strongly does not impede their willingness to kill. It’s hard to know if the author, here, is trying to make an argument about the pointlessness of war—that there will always be a justification, with or without the divine.
  • In the actual Civil War, the one that happened, the question of the divine and, more specifically, of theodicy—why God permits evil—was at the forefront, but perhaps more so after the fact. Only one of the two sides, both of which prayed to the same God, could win. At the start of the war, after the first bloodless Southern victory at the Battle of Fort Sumter, many, particularly on the Southern side, assumed it would last weeks or months. When it was finally over, 2 percent of the American population was dead, making it one of the most bloody conflicts in human history. At the same time, it was one of the last conventional wars where death wasn’t quite mechanized. In infantry engagements, you had little choice but to look right at the people you were trying to kill. They generally looked like you, spoke the same language, and were around the same age.  
  • Religion isn’t just a problem for Democrats, however. The weakness of American Christianity is leaving its mark on the Republican Party, with organized religion in decline among white Republicans
  • Getting Democrats to rediscover religion, then, isn’t just a matter of winning elections—as important as that may be—but of beginning to close a worsening divide that exacerbates polarization and further undermines any shared sense of national identity.
  • Voters might be irrational, but they aren’t stupid. They can sense disdain from their politicians, particularly when it comes to matters of identity.
  • In this sense, ideas, including religious ideas—to the extent that they cut across ethnic, tribal, and partisan divisions—have the potential to be powerful obstacles to the breakdown of society and the violence that often ensues.
  • The ideological drift of recent years might have provided as opportune a moment as any for political Christianity to reassert itself among whites.
  • With a more secular generation coming of age, the percentage of Christian conservatives will continue to decrease. There will still be a Pence wing of the Republican Party, but it is likely to find itself increasingly intertwined with ethno-nationalism, confusing, perhaps permanently, which matters more—the white or the Christian—in White Christian. The assumption, long held by members of minority religious groups like myself, that a secular America would be a more tolerant, pluralistic, and therefore more stable place will be tested. In the meantime, we would do well to remember that demographic conflicts aren’t necessarily better than religious ones.
Javier E

'The machine did it coldly': Israel used AI to identify 37,000 Hamas targets | Israel-G... - 0 views

  • All six said that Lavender had played a central role in the war, processing masses of data to rapidly identify potential “junior” operatives to target. Four of the sources said that, at one stage early in the war, Lavender listed as many as 37,000 Palestinian men who had been linked by the AI system to Hamas or PIJ.
  • The health ministry in the Hamas-run territory says 32,000 Palestinians have been killed in the conflict in the past six months. UN data shows that in the first month of the war alone, 1,340 families suffered multiple losses, with 312 families losing more than 10 members.
  • Several of the sources described how, for certain categories of targets, the IDF applied pre-authorised allowances for the estimated number of civilians who could be killed before a strike was authorised.
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  • Two sources said that during the early weeks of the war they were permitted to kill 15 or 20 civilians during airstrikes on low-ranking militants. Attacks on such targets were typically carried out using unguided munitions known as “dumb bombs”, the sources said, destroying entire homes and killing all their occupants.
  • “You don’t want to waste expensive bombs on unimportant people – it’s very expensive for the country and there’s a shortage [of those bombs],” one intelligence officer said. Another said the principal question they were faced with was whether the “collateral damage” to civilians allowed for an attack.
  • “Because we usually carried out the attacks with dumb bombs, and that meant literally dropping the whole house on its occupants. But even if an attack is averted, you don’t care – you immediately move on to the next target. Because of the system, the targets never end. You have another 36,000 waiting.”
  • ccording to conflict experts, if Israel has been using dumb bombs to flatten the homes of thousands of Palestinians who were linked, with the assistance of AI, to militant groups in Gaza, that could help explain the shockingly high death toll in the war.
  • Details about the specific kinds of data used to train Lavender’s algorithm, or how the programme reached its conclusions, are not included in the accounts published by +972 or Local Call. However, the sources said that during the first few weeks of the war, Unit 8200 refined Lavender’s algorithm and tweaked its search parameters.
  • Responding to the publication of the testimonies in +972 and Local Call, the IDF said in a statement that its operations were carried out in accordance with the rules of proportionality under international law. It said dumb bombs are “standard weaponry” that are used by IDF pilots in a manner that ensures “a high level of precision”.
  • “The IDF does not use an artificial intelligence system that identifies terrorist operatives or tries to predict whether a person is a terrorist,” it added. “Information systems are merely tools for analysts in the target identification process.”
  • In earlier military operations conducted by the IDF, producing human targets was often a more labour-intensive process. Multiple sources who described target development in previous wars to the Guardian, said the decision to “incriminate” an individual, or identify them as a legitimate target, would be discussed and then signed off by a legal adviser.
  • n the weeks and months after 7 October, this model for approving strikes on human targets was dramatically accelerated, according to the sources. As the IDF’s bombardment of Gaza intensified, they said, commanders demanded a continuous pipeline of targets.
  • “We were constantly being pressured: ‘Bring us more targets.’ They really shouted at us,” said one intelligence officer. “We were told: now we have to fuck up Hamas, no matter what the cost. Whatever you can, you bomb.”
  • Lavender was developed by the Israel Defense Forces’ elite intelligence division, Unit 8200, which is comparable to the US’s National Security Agency or GCHQ in the UK.
  • After randomly sampling and cross-checking its predictions, the unit concluded Lavender had achieved a 90% accuracy rate, the sources said, leading the IDF to approve its sweeping use as a target recommendation tool.
  • Lavender created a database of tens of thousands of individuals who were marked as predominantly low-ranking members of Hamas’s military wing, they added. This was used alongside another AI-based decision support system, called the Gospel, which recommended buildings and structures as targets rather than individuals.
  • The accounts include first-hand testimony of how intelligence officers worked with Lavender and how the reach of its dragnet could be adjusted. “At its peak, the system managed to generate 37,000 people as potential human targets,” one of the sources said. “But the numbers changed all the time, because it depends on where you set the bar of what a Hamas operative is.”
  • broadly, and then the machine started bringing us all kinds of civil defence personnel, police officers, on whom it would be a shame to waste bombs. They help the Hamas government, but they don’t really endanger soldiers.”
  • Before the war, US and Israeli estimated membership of Hamas’s military wing at approximately 25-30,000 people.
  • there was a decision to treat Palestinian men linked to Hamas’s military wing as potential targets, regardless of their rank or importance.
  • According to +972 and Local Call, the IDF judged it permissible to kill more than 100 civilians in attacks on a top-ranking Hamas officials. “We had a calculation for how many [civilians could be killed] for the brigade commander, how many [civilians] for a battalion commander, and so on,” one source said.
  • Another source, who justified the use of Lavender to help identify low-ranking targets, said that “when it comes to a junior militant, you don’t want to invest manpower and time in it”. They said that in wartime there was insufficient time to carefully “incriminate every target”
  • So you’re willing to take the margin of error of using artificial intelligence, risking collateral damage and civilians dying, and risking attacking by mistake, and to live with it,” they added.
  • When it came to targeting low-ranking Hamas and PIJ suspects, they said, the preference was to attack when they were believed to be at home. “We were not interested in killing [Hamas] operatives only when they were in a military building or engaged in a military activity,” one said. “It’s much easier to bomb a family’s home. The system is built to look for them in these situations.”
  • Such a strategy risked higher numbers of civilian casualties, and the sources said the IDF imposed pre-authorised limits on the number of civilians it deemed acceptable to kill in a strike aimed at a single Hamas militant. The ratio was said to have changed over time, and varied according to the seniority of the target.
  • The IDF’s targeting processes in the most intensive phase of the bombardment were also relaxed, they said. “There was a completely permissive policy regarding the casualties of [bombing] operations,” one source said. “A policy so permissive that in my opinion it had an element of revenge.”
  • “There were regulations, but they were just very lenient,” another added. “We’ve killed people with collateral damage in the high double digits, if not low triple digits. These are things that haven’t happened before.” There appears to have been significant fluctuations in the figure that military commanders would tolerate at different stages of the war
  • One source said that the limit on permitted civilian casualties “went up and down” over time, and at one point was as low as five. During the first week of the conflict, the source said, permission was given to kill 15 non-combatants to take out junior militants in Gaza
  • at one stage earlier in the war they were authorised to kill up to “20 uninvolved civilians” for a single operative, regardless of their rank, military importance, or age.
  • “It’s not just that you can kill any person who is a Hamas soldier, which is clearly permitted and legitimate in terms of international law,” they said. “But they directly tell you: ‘You are allowed to kill them along with many civilians.’ … In practice, the proportionality criterion did not exist.”
  • Experts in international humanitarian law who spoke to the Guardian expressed alarm at accounts of the IDF accepting and pre-authorising collateral damage ratios as high as 20 civilians, particularly for lower-ranking militants. They said militaries must assess proportionality for each individual strike.
  • An international law expert at the US state department said they had “never remotely heard of a one to 15 ratio being deemed acceptable, especially for lower-level combatants. There’s a lot of leeway, but that strikes me as extreme”.
  • Sarah Harrison, a former lawyer at the US Department of Defense, now an analyst at Crisis Group, said: “While there may be certain occasions where 15 collateral civilian deaths could be proportionate, there are other times where it definitely wouldn’t be. You can’t just set a tolerable number for a category of targets and say that it’ll be lawfully proportionate in each case.”
  • Whatever the legal or moral justification for Israel’s bombing strategy, some of its intelligence officers appear now to be questioning the approach set by their commanders. “No one thought about what to do afterward, when the war is over, or how it will be possible to live in Gaza,” one said.
  • Another said that after the 7 October attacks by Hamas, the atmosphere in the IDF was “painful and vindictive”. “There was a dissonance: on the one hand, people here were frustrated that we were not attacking enough. On the other hand, you see at the end of the day that another thousand Gazans have died, most of them civilians.”
Javier E

Transcript: Ezra Klein Interviews Robinson Meyer - The New York Times - 0 views

  • Implementation matters, but it’s harder to cover because it’s happening in all parts of the country simultaneously. There isn’t a huge Republican-Democratic fight over it, so there isn’t the conflict that draws the attention to it
  • we sort of implicitly treat policy like it’s this binary one-zero condition. One, you pass a bill, and the thing is going to happen. Zero, you didn’t, and it won’t.
  • ROBINSON MEYER: You can almost divide the law up into different kind of sectors, right? You have the renewable build-out. You have EVs. You have carbon capture. You have all these other decarbonizing technologies the law is trying to encourage
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  • that’s particularly true on the I.R.A., which has to build all these things in the real world.
  • we’re trying to do industrial physical transformation at a speed and scale unheralded in American history. This is bigger than anything we have done at this speed ever.
  • The money is beginning to move out the door now, but we’re on a clock. Climate change is not like some other issues where if you don’t solve it this year, it is exactly the same to solve it next year. This is an issue where every year you don’t solve it, the amount of greenhouse gases in the atmosphere builds, warming builds, the effects compound
  • Solve, frankly, isn’t the right word there because all we can do is abate, a lot of the problems now baked in. So how is it going, and who can actually walk us through that?
  • Robinson Meyer is the founding executive editor of heatmap.news
  • why do all these numbers differ so much? How big is this thing?
  • in electric vehicles and in the effort, kind of this dual effort in the law, to both encourage Americans to buy and use electric vehicles and then also to build a domestic manufacturing base for electric vehicles.
  • on both counts, the data’s really good on electric vehicles. And that’s where we’re getting the fastest response from industry and the clearest response from industry to the law.
  • ROBINSON MEYER: Factories are getting planned. Steel’s going in the ground. The financing for those factories is locked down. It seems like they’re definitely going to happen. They’re permitted. Companies are excited about them. Large Fortune 500 automakers are confidently and with certainty planning for an electric vehicle future, and they’re building the factories to do that in the United States. They’re also building the factories to do that not just in blue states. And so to some degree, we can see the political certainty for electric vehicles going forward.
  • in other parts of the law, partially due to just vagaries of how the law is being implemented, tax credits where the fine print hasn’t worked out yet, it’s too early to say whether the law is working and how it’s going and whether it’s going to accomplish its goal
  • EZRA KLEIN: I always find this very funny in a way. The Congressional Budget Office scored it. They thought it would make about $380 billion in climate investments over a decade. So then you have all these other analyses coming out.
  • But there’s actually this huge range of outcomes in between where the thing passes, and maybe what you wanted to have happen happens. Maybe it doesn’t. Implementation is where all this rubber meets the road
  • the Rhodium Group, which is a consulting firm, they think it could be as high as $522 billion, which is a big difference. Then there’s this Goldman Sachs estimate, which the administration loves, where they say they’re projecting $1.2 trillion in incentives —
  • ROBINSON MEYER: All the numbers differ because most of the important incentives, most of the important tax credits and subsidies in the I.R.A., are uncapped. There’s no limit to how much the government might spend on them. All that matters is that some private citizen or firm or organization come to the government and is like, hey, we did this. You said you’d give us money for it. Give us the money.
  • because of that, different banks have their own energy system models, their own models of the economy. Different research groups have their own models.
  • we know it’s going to be wrong because the Congressional Budget Office is actually quite constrained in how it can predict how these tax credits are taken up. And it’s constrained by the technology that’s out there in the country right now.
  • The C.B.O. can only look at the number of electrolyzers, kind of the existing hydrogen infrastructure in the country, and be like, well, they’re probably all going to use these tax credits. And so I think they said that there would be about $5 billion of take up for the hydrogen tax credits.
  • But sometimes money gets allocated, and then costs overrun, and there delays, and you can’t get the permits, and so on, and the thing never gets built
  • the fact that the estimates are going up is to them early evidence that this is going well. There is a lot of applications. People want the tax credits. They want to build these new factories, et cetera.
  • a huge fallacy that we make in policy all the time is assuming that once money is allocated for something, you get the thing you’re allocating the money for. Noah Smith, the economics writer, likes to call this checkism, that money equals stuff.
  • EZRA KLEIN: They do not want that, and not wanting that and putting every application through a level of scrutiny high enough to try and make sure you don’t have another one
  • I don’t think people think a lot about who is cutting these checks, but a lot of it is happening in this very obscure office of the Department of Energy, the Loan Program Office, which has gone from having $40 billion in lending authority, which is already a big boost over it not existing a couple decades ago, to $400 billion in loan authority,
  • the Loan Program Office as one of the best places we have data on how this is going right now and one of the offices that’s responded fastest to the I.R.A.
  • the Loan Program Office is basically the Department of Energy’s in-house bank, and it’s kind of the closest thing we have in the US to what exists in other countries, like Germany, which is a State development bank that funds projects that are eventually going to be profitable.
  • It has existed for some time. I mean, at first, it kind of was first to play after the Recovery Act of 2009. And in fact, early in its life, it gave a very important loan to Tesla. It gave this almost bridge loan to Tesla that helped Tesla build up manufacturing capacity, and it got Tesla to where it is today.
  • EZRA KLEIN: It’s because one of the questions I have about that office and that you see in some of the coverage of them is they’re very afraid of having another Solyndra.
  • Now, depending on other numbers, including the D.O.E., it’s potentially as high as $100 billion, but that’s because the whole thing about the I.R.A. is it’s meant to encourage the build-out of this hydrogen infrastructure.
  • EZRA KLEIN: I’m never that excited when I see a government loans program turning a profit because I think that tends to mean they’re not making risky enough loans. The point of the government should be to bear quite a bit of risk —
  • And to some degree, Ford now has to compete, and US automakers are trying to catch up with Chinese EV automakers. And its firms have EV battery technology especially, but just have kind of comprehensive understanding of the EV supply chain that no other countries’ companies have
  • ROBINSON MEYER: You’re absolutely right that this is the key question. They gave this $9.2 billion loan to Ford to build these EV battery plants in Kentucky and Tennessee. It’s the largest loan in the office’s history. It actually means that the investment in these factories is going to be entirely covered by the government, which is great for Ford and great for our build-out of EVs
  • And to some degree, I should say, one of the roles of L.P.O. and one of the roles of any kind of State development bank, right, is to loan to these big factory projects that, yes, may eventually be profitable, may, in fact, assuredly be profitable, but just aren’t there yet or need financing that the private market can’t provide. That being said, they have moved very slowly, I think.
  • And they feel like they’re moving quickly. They just got out new guidelines that are supposed to streamline a lot of this. Their core programs, they just redefined and streamlined in the name of speeding them up
  • However, so far, L.P.O. has been quite slow in getting out new loans
  • I want to say that the pressure they’re under is very real. Solyndra was a disaster for the Department of Energy. Whether that was fair or not fair, there’s a real fear that if you make a couple bad loans that go bad in a big way, you will destroy the political support for this program, and the money will be clawed back, a future Republican administration will wreck the office, whatever it might be. So this is not an easy call.
  • when you tell me they just made the biggest loan in their history to Ford, I’m not saying you shouldn’t lend any money to Ford, but when I think of what is the kind of company that cannot raise money on the capital markets, the one that comes to mind is not Ford
  • They have made loans to a number of more risky companies than Ford, but in addition to speed, do you think they are taking bets on the kinds of companies that need bets? It’s a little bit hard for me to believe that it would have been impossible for Ford to figure out how to finance factorie
  • ROBINSON MEYER: Now, I guess what I would say about that is that Ford is — let’s go back to why Solyndra failed, right? Solyndra failed because Chinese solar deluged the market. Now, why did Chinese solar deluge the market? Because there’s such support of Chinese financing from the state for massive solar factories and massive scale.
  • EZRA KLEIN: — the private market can’t. So that’s the meta question I’m asking here. In your view, because you’re tracking this much closer than I am, are they too much under the shadow of Solyndra? Are they being too cautious? Are they getting money out fast enough?
  • ROBINSON MEYER: I think that’s right; that basically, if we think the US should stay competitive and stay as close as it can and not even stay competitive, but catch up with Chinese companies, it is going to require large-scale state support of manufacturing.
  • EZRA KLEIN: OK, that’s fair. I will say, in general, there’s a constant thing you find reporting on government that people in government feel like they are moving very quickly
  • EZRA KLEIN: — given the procedural work they have to go through. And they often are moving very quickly compared to what has been done in that respect before, compared to what they have to get over. They are working weekends, they are working nights, and they are still not actually moving that quickly compared to what a VC firm can do or an investment bank or someone else who doesn’t have the weight of congressional oversight committees potentially calling you in and government procurement rules and all the rest of it.
  • ROBINSON MEYER: I think that’s a theme across the government’s implementation of the I.R.A. right now, is that generally the government feels like it’s moving as fast as it can. And if you look at the Department of Treasury, they feel like we are publishing — basically, the way that most of the I.R.A. subsidies work is that they will eventually be administered by the I.R.S., but first the Department of the Treasury has to write the guidebook for all these subsidies, right?
  • the law says there’s a very general kind of “here’s thousands of dollars for EVs under this circumstance.” Someone still has to go in and write all the fine print. The Department of Treasury is doing that right now for each tax credit, and they have to do that before anyone can claim that tax credit to the I.R.S. Treasury feels like it’s moving extremely quickly. It basically feels like it’s completely at capacity with these, and it’s sequenced these so it feels like it’s getting out the most important tax credits first.
  • Private industry feels like we need certainty. It’s almost a year since the law passed, and you haven’t gotten us the domestic content bonus. You haven’t gotten us the community solar bonus. You haven’t gotten us all these things yet.
  • a theme across the government right now is that the I.R.A. passed. Agencies have to write the regulations for all these tax credits. They feel like they’re moving very quickly, and yet companies feel like they’re not moving fast enough.
  • that’s how we get to this point where we’re 311 days out from the I.R.A. passing, and you’re like, well, has it made a big difference? And I’m like, well, frankly, wind and solar developers broadly don’t feel like they have the full understanding of all the subsidies they need yet to begin making the massive investments
  • I think it’s fair to say maybe the biggest bet on that is green hydrogen, if you’re looking in the bill.
  • We think it’s going to be an important tool in industry. It may be an important tool for storing energy in the power grid. It may be an important tool for anything that needs combustion.
  • ROBINSON MEYER: Yeah, absolutely. So green hydrogen — and let’s just actually talk about hydrogen broadly as this potential tool in the decarbonization tool kit.
  • It’s a molecule. It is a very light element, and you can burn it, but it’s not a fossil fuel. And a lot of the importance of hydrogen kind of comes back to that attribute of it.
  • So when we look at sectors of the economy that are going to be quite hard to decarbonize — and that’s because there is something about fossil fuels chemically that is essential to how that sector works either because they provide combustion heat and steelmaking or because fossil fuels are actually a chemical feedstock where the molecules in the fossil fuel are going into the product or because fossil fuels are so energy dense that you can carry a lot of energy while actually not carrying that much mass — any of those places, that’s where we look at hydrogen as going.
  • green hydrogen is something new, and the size of the bet is huge. So can you talk about first just what is green hydrogen? Because my understanding of it is spotty.
  • The I.R.A. is extremely generous — like extremely, extremely generous — in its hydrogen subsidies
  • The first is for what’s called blue hydrogen, which is hydrogen made from natural gas, where we then capture the carbon dioxide that was released from that process and pump it back into the ground. That’s one thing that’s subsidized. It’s basically subsidized as part of this broader set of packages targeted at carbon capture
  • green hydrogen, which is where we take water, use electrolyzers on it, basically zap it apart, take the hydrogen from the water, and then use that as a fue
  • The I.R.A. subsidies for green hydrogen specifically, which is the one with water and electricity, are so generous that relatively immediately, it’s going to have a negative cost to make green hydrogen. It will cost less than $0 to make green hydrogen. The government’s going to fully cover the cost of producing it.
  • That is intentional because what needs to happen now is that green hydrogen moves into places where we’re using natural gas, other places in the industrial economy, and it needs to be price competitive with those things, with natural gas, for instance. And so as it kind of is transported, it’s going to cost money
  • As you make the investment to replace the technology, it’s going to cost money. And so as the hydrogen moves through the system, it’s going to wind up being price competitive with natural gas, but the subsidies in the bill are so generous that hydrogen will cost less than $0 to make a kilogram of it
  • There seems to be a sense that hydrogen, green hydrogen, is something we sort of know how to make, but we don’t know how to make it cost competitive yet. We don’t know how to infuse it into all the processes that we need to be infused into. And so a place where the I.R.A. is trying to create a reality that does not yet exist is a reality where green hydrogen is widely used, we have to know how to use it, et cetera.
  • And they just seem to think we don’t. And so you need all these factories. You need all this innovation. Like, they have to create a whole innovation and supply chain almost from scratch. Is that right?
  • ROBINSON MEYER: That’s exactly right. There’s a great Department of Energy report that I would actually recommend anyone interested in this read called “The Liftoff Report for Clean Hydrogen.” They made it for a few other technologies. It’s a hundred-page book that’s basically how the D.O.E. believes we’re going to build out a clean hydrogen economy.
  • And, of course, that is policy in its own right because the D.O.E. is saying, here is the years we’re going to invest to have certain infrastructure come online. Here’s what we think we need. That’s kind of a signal to industry that everyone should plan around those years as well.
  • It’s a great book. It’s like the best piece of industrial policy I’ve actually seen from the government at all. But one of the points it makes is that you’re going to make green hydrogen. You’re then going to need to move it. You’re going to need to move it in a pipeline or maybe a truck or maybe in storage tanks that you then cart around.
  • Once it gets to a facility that uses green hydrogen, you’re going to need to store some green hydrogen there in storage tanks on site because you basically need kind of a backup supply in case your main supply fails. All of those things are going to add cost to hydrogen. And not only are they going to add cost, we don’t really know how to do them. We have very few pipelines that are hydrogen ready.
  • All of that investment needs to happen as a result to make the green hydrogen economy come alive. And why it’s so lavishly subsidized is to kind of fund all that downstream investment that’s eventually going to make the economy come true.
  • But a lot of what has to happen here, including once the money is given out, is that things we do know how to build get built, and they get built really fast, and they get built at this crazy scale.
  • So I’ve been reading this paper on what they call “The Greens’ Dilemma” by J.B. Ruhl and James Salzman, who also wrote this paper called “Old Green Laws, New Green Deal,” or something like that. And I think they get at the scale problem here really well.
  • “The largest solar facility currently online in the US is capable of generating 585 megawatts. To meet even a middle-road renewable energy scenario would require bringing online two new 400-megawatt solar power facilities, each taking up at least 2,000 acres of land every week for the next 30 years.”
  • And that’s just solar. We’re not talking wind there. We’re not talking any of the other stuff we’ve discussed here, transmission lines. Can we do that? Do we have that capacity?
  • ROBINSON MEYER: No, we do not. We absolutely do not. I think we’re going to build a ton of wind and solar. We do not right now have the system set up to use that much land to build that much new solar and wind by the time that we need to build it. I think it is partially because of permitting laws, and I think it’s also partially because right now there is no master plan
  • There’s no overarching strategic entity in the government that’s saying, how do we get from all these subsidies in the I.R.A. to net zero? What is our actual plan to get from where we are right now to where we’re emitting zero carbon as an economy? And without that function, no project is essential. No activity that we do absolutely needs to happen, and so therefore everything just kind of proceeds along at a convenient pace.
  • given the scale of what’s being attempted here, you might think that something the I.R.A. does is to have some entity in the government, as you’re saying, say, OK, we need this many solar farms. This is where we think we should put them. Let’s find some people to build them, or let’s build them ourselves.
  • what it actually does is there’s an office somewhere waiting for private companies to send in an application for a tax credit for solar that they say they’re going to build, and then we hope they build it
  • it’s an almost entirely passive process on the part of the government. Entirely would be going too far because I do think they talk to people, and they’re having conversations
  • the builder applies, not the government plans. Is that accurate?
  • ROBINSON MEYER: That’s correct. Yes.
  • ROBINSON MEYER: I think here’s what I would say, and this gets back to what do we want the I.R.A. to do and what are our expectations for the I.R.A
  • If the I.R.A. exists to build out a ton of green capacity and shift the political economy of the country toward being less dominated by fossil fuels and more dominated by the clean energy industry, frankly, then it is working
  • If the I.R.A. is meant to get us all the way to net zero, then it is not capable of that.
  • in 2022, right, we had no way to see how we were going to reduce emissions. We did not know if we were going to get a climate bill at all. Now, we have this really aggressive climate bill, and we’re like, oh, is this going to get us to net zero?
  • But getting to net zero was not even a possibility in 2022.
  • The issue is that the I.R.A. requires, ultimately, private actors to come forward and do these things. And as more and more renewables get onto the grid, almost mechanically, there’s going to be less interest in bringing the final pieces of decarbonized electricity infrastructure onto the grid as well.
  • EZRA KLEIN: Because the first things that get applied for are the ones that are more obviously profitable
  • The issue is when you talk to solar developers, they don’t see it like, “Am I going to make a ton of money, yes or no?” They see it like they have a capital stack, and they have certain incentives and certain ways to make money based off certain things they can do. And as more and more solar gets on the grid, building solar at all becomes less profitable
  • also, just generally, there’s less people willing to buy the solar.
  • as we get closer to a zero-carbon grid, there is this risk that basically less and less gets built because it will become less and less profitable
  • EZRA KLEIN: Let’s call that the last 20 percent risk
  • EZRA KLEIN: — or the last 40 percent. I mean, you can probably attach different numbers to that
  • ROBINSON MEYER: Permitting is the primary thing that is going to hold back any construction basically, especially out West,
  • right now permitting fights, the process under the National Environmental Policy Act just at the federal level, can take 4.5 years
  • let’s say every single project we need to do was applied for today, which is not true — those projects have not yet been applied for — they would be approved under the current permitting schedule in 2027.
  • ROBINSON MEYER: That’s before they get built.
  • Basically nobody on the left talked about permitting five years ago. I don’t want to say literally nobody, but you weren’t hearing it, including in the climate discussion.
  • people have moved to saying we do not have the laws, right, the permitting laws, the procurement laws to do this at the speed we’re promising, and we need to fix that. And then what you’re seeing them propose is kind of tweak oriented,
  • Permitting reform could mean a lot of different things, and Democrats and Republicans have different ideas about what it could mean. Environmental groups, within themselves, have different ideas about what it could mean.
  • for many environmental groups, the permitting process is their main tool. It is how they do the good that they see themselves doing in the world. They use the permitting process to slow down fossil fuel projects, to slow down projects that they see as harming local communities or the local environment.
  • ROBINSON MEYER: So we talk about the National Environmental Policy Act or NEPA. Let’s just start calling it NEPA. We talk about the NEPA process
  • NEPA requires the government basically study any environmental impact from a project or from a decision or from a big rule that could occur.
  • Any giant project in the United States goes through this NEPA process. The federal government studies what the environmental impact of the project will be. Then it makes a decision about whether to approve the project. That decision has nothing to do with the study. Now, notionally, the study is supposed to inform the project.
  • the decision the federal government makes, the actual “can you build this, yes or no,” legally has no connection to the study. But it must conduct the study in order to make that decision.
  • that permitting reform is so tough for the Democratic coalition specifically is that this process of forcing the government to amend its studies of the environmental impact of various decisions is the main tool that environmental litigation groups like Earthjustice use to slow down fossil fuel projects and use to slow down large-scale chemical or industrial projects that they don’t think should happen.
  • when we talk about making this program faster, and when we talk about making it more immune to litigation, they see it as we’re going to take away their main tools to fight fossil fuel infrastructure
  • why there’s this gap between rhetoric and what’s actually being proposed is that the same tool that is slowing down the green build-out is also what’s slowing down the fossil fuel build-out
  • ROBINSON MEYER: They’re the classic conflict here between the environmental movement classic, let’s call it, which was “think globally, act locally,” which said “we’re going to do everything we can to preserve the local environment,” and what the environmental movement and the climate movement, let’s say, needs to do today, which is think globally, act with an eye to what we need globally as well, which is, in some cases, maybe welcome projects that may slightly reduce local environmental quality or may seem to reduce local environmental quality in the name of a decarbonized world.
  • Because if we fill the atmosphere with carbon, nobody’s going to get a good environment.
  • Michael Gerrard, who is professor at Columbia Law School. He’s a founder of the Sabin Center for Climate Change Law there. It’s called “A Time for Triage,” and he has this sort of interesting argument that the environmental movement in general, in his view, is engaged in something he calls trade-off denial.
  • his view and the view of some people is that, look, the climate crisis is so bad that we just have to make those choices. We have to do things we would not have wanted to do to preserve something like the climate in which not just human civilization, but this sort of animal ecosystem, has emerged. But that’s hard, and who gets to decide which trade-offs to make?
  • what you’re not really seeing — not really, I would say, from the administration, even though they have some principles now; not really from California, though Gavin Newsom has a set of early things — is “this is what we think we need to make the I.R.A. happen on time, and this is how we’re going to decide what is a kind of project that gets this speedway through,” w
  • there’s a failure on the part of, let’s say, the environmental coalition writ large to have the courage to have this conversation and to sit down at a table and be like, “OK, we know that certain projects aren’t happening fast enough. We know that we need to build out faster. What could we actually do to the laws to be able to construct things faster and to meet our net-zero targets and to let the I.R.A. kind achieve what it could achieve?”
  • part of the issue is that we’re in this environment where Democrats control the Senate, Republicans control the House, and it feels very unlikely that you could just get “we are going to accelerate projects, but only those that are good for climate change,” into the law given that Republicans control the House.
  • part of the progressive fear here is that the right solutions must recognize climate change. Progressives are very skeptical that there are reforms that are neutral on the existence of climate change and whether we need to build faster to meet those demands that can pass through a Republican-controlled House.
  • one of the implications of that piece was it was maybe a huge mistake for progressives not to have figured out what they wanted here and could accept here, back when the negotiating partner was Joe Manchin.
  • Manchin’s bill is basically a set of moderate NEPA reforms and transmission reforms. Democrats, progressives refuse to move on it. Now, I do want to be fair here because I think Democrats absolutely should have seized on that opportunity, because it was the only moment when — we could tell already that Democrats — I mean, Democrats actually, by that moment, had lost the House.
  • I do want to be fair here that Manchin’s own account of what happened with this bill is that Senate Republicans killed it and that once McConnell failed to negotiate on the bill in December, Manchin’s bill was dead.
  • EZRA KLEIN: It died in both places.ROBINSON MEYER: It died in both places. I think that’s right.
  • Republicans already knew they were going to get the House, too, so they had less incentive to play along. Probably the time for this was October.
  • EZRA KLEIN: But it wasn’t like Democrats were trying to get this one done.
  • EZRA KLEIN: To your point about this was all coming down to the wire, Manchin could have let the I.R.A. pass many months before this, and they would have had more time to negotiate together, right? The fact that it was associated with Manchin in the way it was was also what made it toxic to progressives, who didn’t want to be held up by him anymore.
  • What becomes clear by the winter of this year, February, March of this year, is that as Democrats and Republicans begin to talk through this debt-ceiling process where, again, permitting was not the main focus. It was the federal budget. It was an entirely separate political process, basically.
  • EZRA KLEIN: I would say the core weirdness of the debt-ceiling fight was there was no main focus to it.
  • EZRA KLEIN: It wasn’t like past ones where it was about the debt. Republicans did some stuff to cut spending. They also wanted to cut spending on the I.R.S., which would increase the debt, right? It was a total mishmash of stuff happening in there.
  • That alchemy goes into the final debt-ceiling negotiations, which are between principals in Congress and the White House, and what we get is a set of basically the NEPA reforms in Joe Manchin’s bill from last year and the Mountain Valley pipeline, the thing that environmentalists were focused on blocking, and effectively no transmission reforms.
  • the set of NEPA reforms that were just enacted, that are now in the law, include — basically, the word reasonable has been inserted many times into NEPA. [LAUGHS] So the law, instead of saying the government has to study all environmental impacts, now it has to study reasonable environmental impacts.
  • this is a kind of climate win — has to study the environmental impacts that could result from not doing a project. The kind of average NEPA environmental impact study today is 500 pages and takes 4.5 years to produce. Under the law now, the government is supposed to hit a page limit of 150 to 300 pages.
  • there’s a study that’s very well cited by progressives from three professors in Utah who basically say, well, when you look at the National Forest Service, and you look at this 40,000 NEPA decisions, what mostly holds up these NEPA decisions is not like, oh, there’s too many requirements or they had to study too many things that don’t matter. It’s just there wasn’t enough staff and that staffing is primarily the big impediment. And so on the one hand, I think that’s probably accurate in that these are, in some cases — the beast has been starved, and these are very poorly staffed departments
  • The main progressive demand was just “we must staff it better.”
  • But if it’s taking you this much staffing and that much time to say something doesn’t apply to you, maybe you have a process problem —ROBINSON MEYER: Yes.EZRA KLEIN: — and you shouldn’t just throw endless resources at a broken process, which brings me — because, again, you can fall into this and never get out — I think, to the bigger critique her
  • these bills are almost symbolic because there’s so much else happening, and it’s really the way all this interlocks and the number of possible choke points, that if you touch one of them or even you streamline one of them, it doesn’t necessarily get you that f
  • “All told, over 60 federal permitting programs operate in the infrastructure approval regime, and that is just the federal system. State and local approvals and impact assessments could also apply to any project.”
  • their view is that under this system, it’s simply not possible to build the amount of decarbonization infrastructure we need at the pace we need it; that no amount of streamlining NEPA or streamlining, in California, CEQA will get you there; that we basically have been operating under what they call an environmental grand bargain dating back to the ’70s, where we built all of these processes to slow things down and to clean up the air and clean up the water.
  • we accepted this trade-off of slower building, quite a bit slower building, for a cleaner environment. And that was a good trade. It was addressing the problems of that era
  • now we have the problems of this era, which is we need to unbelievably, rapidly build out decarbonization infrastructure to keep the climate from warming more than we can handle and that we just don’t have a legal regime or anything.
  • You would need to do a whole new grand bargain for this era. And I’ve not seen that many people say that, but it seems true to me
  • the role that America had played in the global economy in the ’50s and ’60s where we had a ton of manufacturing, where we were kind of the factory to a world rebuilding from World War II, was no longer tenable and that, also, we wanted to focus on more of these kind of high-wage, what we would now call knowledge economy jobs.That was a large economic transition happening in the ’70s and ’80s, and it dovetailed really nicely with the environmental grand bargain.
  • At some point, the I.R.A. recognizes that that environmental grand bargain is no longer operative, right, because it says, we’re going to build all this big fiscal fixed infrastructure in the United States, we’re going to become a manufacturing giant again, but there has not been a recognition among either party of what exactly that will mean and what will be required to have it take hold.
  • It must require a form of on-the-ground, inside-the-fenceline, “at the site of the power plant” pollution control technology. The only way to do that, really, is by requiring carbon capture and requiring the large construction of major industrial infrastructure at many, many coal plants and natural gas plants around the country in order to capture carbon so it doesn’t enter the atmosphere, and so we don’t contribute to climate change. That is what the Supreme Court has ruled. Until that body changes, that is going to be the law.
  • So the E.P.A. has now, last month, proposed a new rule under the Clean Air Act that is going to require coal plants and some natural gas plants to install carbon capture technology to do basically what the Supreme Court has all but kind of required the E.P.A. to do
  • the E.P.A. has to demonstrate, in order to kind of make this rule the law and in order to make this rule pass muster with the Supreme Court, that this is tenable, that this is the best available and technologically feasible option
  • that means you actually have to allow carbon capture facilities to get built and you have to create a legal process that will allow carbon capture facilities to get built. And that means you need to be able to tell a power plant operator that if they capture carbon, there’s a way they can inject it back into the ground, the thing that they’re supposed to do with it.
  • Well, E.P.A. simultaneously has only approved the kind of well that you need to inject carbon that you’ve captured from a coal factory or a natural gas line back into the ground. It’s called a Class 6 well. The E.P.A. has only ever approved two Class 6 wells. It takes years for the E.P.A. to approve a Class 6 well.
  • And environmental justice groups really, really oppose these Class 6 wells because they see any carbon capture as an effort to extend the life of the fossil fuel infrastructure
  • The issue here is that it seems like C.C.S., carbon capture, is going to be essential to how the U.S. decarbonizes. Legally, we have no other choice because of the constraints the Supreme Court has placed on the E.P.A.. At the same time, environmental justice groups, and big green groups to some extent, oppose building out any C.C.S.
  • to be fair to them, right, they would say there are other ways to decarbonize. That may not be the way we’ve chosen because the politics weren’t there for it, but there are a lot of these groups that believe you could have 100 percent renewables, do not use all that much carbon capture, right? They would have liked to see a different decarbonization path taken too. I’m not sure that path is realistic.
  • what you do see are environmental groups opposing making it possible to build C.C.S. anywhere in the country at all.
  • EZRA KLEIN: The only point I’m making here is I think this is where you see a compromise a lot of them didn’t want to make —ROBINSON MEYER: Exactly, yeah.EZRA KLEIN: — which is a decarbonization strategy that actually does extend the life cycle of a lot of fossil fuel infrastructure using carbon capture. And because they never bought onto it, they’re still using the pathway they have to try to block it. The problem is that’s part of the path that’s now been chosen. So if you block it, you just don’t decarbonize. It’s not like you get the 100 percent renewable strategy.
  • ROBINSON MEYER: Exactly. The bargain that will emerge from that set of actions and that set of coalitional trade-offs is we will simply keep running this, and we will not cap it.
  • What could be possible is that progressives and Democrats and the E.P.A. turns around and says, “Oh, that’s fine. You can do C.C.S. You just have to cap every single stationary source in the country.” Like, “You want to do C.C.S.? We totally agree. Essential. You must put CSS infrastructure on every power plant, on every factory that burns fossil fuels, on everything.”
  • If progressives were to do that and were to get it into the law — and there’s nothing the Supreme Court has said, by the way, that would limit progressives from doing that — the upshot would be we shut down a ton more stationary sources and a ton more petrochemical refineries and these bad facilities that groups don’t want than we would under the current plan.
  • what is effectively going to happen is that way more factories and power plants stay open and uncapped than would be otherwise.
  • EZRA KLEIN: So Republican-controlled states are just on track to get a lot more of it. So the Rocky Mountain Institute estimates that red states will get $623 billion in investments by 2030 compared to $354 billion for blue states.
  • why are red states getting so much more of this money?
  • ROBINSON MEYER: I think there’s two reasons. I think, first of all, red states have been more enthusiastic about getting the money. They’re the ones giving away the tax credits. They have a business-friendly environment. And ultimately, the way many, many of these red-state governors see it is that these are just businesses.
  • I think the other thing is that these states, many of them, are right-to-work states. And so they might pay their workers less. They certainly face much less risk financially from a unionization campaign in their state.
  • regardless of the I.R.A., that’s where manufacturing and industrial investment goes in the first place. And that’s where it’s been going for 20 years because of the set of business-friendly and local subsidies and right-to-work policies.
  • I think the administration would say, we want this to be a big union-led effort. We want it to go to the Great Lakes states that are our political firewall.
  • and it would go to red states, because that’s where private industry has been locating since the ’70s and ’80s, and it would go to the Southeast, right, and the Sunbelt, and that that wouldn’t be so bad because then you would get a dynamic where red-state senators, red-state representatives, red-state governors would want to support the transition further and would certainly not support the repeal of the I.R.A. provisions and the repeal of climate provisions, and that you’d get this kind of nice vortex of the investment goes to red states, red states feel less antagonistic toward climate policies, more investment goes to red states. Red-state governors might even begin to support environmental regulation because that basically locks in benefits and advantages to the companies located in their states already.
  • I think what you see is that Republicans are increasingly warming to EV investment, and it’s actually building out renewables and actually building out clean electricity generation, where you see them fighting harder.
  • The other way that permitting matters — and this gets into the broader reason why private investment was generally going to red states and generally going to the Sunbelt — is that the Sunbelt states — Georgia, Texas — it’s easier to be there as a company because housing costs are lower and because the cost of living is lower in those states.
  • it’s also partially because the Sunbelt and the Southeast, it was like the last part of the country to develop, frankly, and there’s just a ton more land around all the cities, and so you can get away with the sprawling suburban growth model in those citie
  • It’s just cheaper to keep building suburbs there.
  • EZRA KLEIN: So how are you seeing the fights over these rare-earth metals and the effort to build a safe and, if not domestic, kind of friend-shored supply chain there?
  • Are we going to be able to source some of these minerals from the U.S.? That process seems to be proceeding but going slowly. There are some minerals we’re not going to be able to get from the United States at all and are going to have to get from our allies and partners across the world.
  • The kind of open question there is what exactly is the bargain we’re going to strike with countries that have these critical minerals, and will it be fair to those countries?
  • it isn’t to say that I think the I.R.A. on net is going to be bad for other countries. I just think we haven’t really figured out what deal and even what mechanisms we can use across the government to strike deals with other countries to mine the minerals in those countries while being fair and just and creating the kind of economic arrangement that those countries want.
  • , let’s say we get the minerals. Let’s say we learn how to refine them. There is many parts of the battery and many parts of EVs and many, many subcomponents in these green systems that there’s not as strong incentive to produce in the U.S.
  • at the same time, there’s a ton of technology. One answer to that might be to say, OK, well, what the federal government should do is just make it illegal for any of these battery makers or any of these EV companies to work with Chinese companies, so then we’ll definitely establish this parallel supply chain. We’ll learn how to make cathodes and anodes. We’ll figure it out
  • The issue is that there’s technology on the frontier that only Chinese companies have, and U.S. automakers need to work with those companies in order to be able to compete with them eventually.
  • EZRA KLEIN: How much easier would it be to achieve the I.R.A.’s goals if America’s relationship with China was more like its relationship with Germany?
  • ROBINSON MEYER: It would be significantly easier, and I think we’d view this entire challenge very differently, because China, as you said, not only is a leader in renewable energy. It actually made a lot of the important technological gains over the past 15 years to reducing the cost of solar and wind. It really did play a huge role on the supply side of reducing the cost of these technologies.
  • If we could approach that, if China were like Germany, if China were like Japan, and we could say, “Oh, this is great. China’s just going to make all these things. Our friend, China, is just going to make all these technologies, and we’re going to import them.
  • So it refines 75 percent of the polysilicon that you need for solar, but the machines that do the refining, 99 percent of them are made in China. I think it would be reckless for the U.S. to kind of rely on a single country and for the world to rely on a single country to produce the technologies that we need for decarbonization and unwise, regardless of our relationship with that country.
  • We want to geographically diversify the supply chain more, but it would be significantly easier if we did not have to also factor into this the possibility that the US is going to need to have an entirely separate supply chain to make use of for EVs, solar panels, wind turbines, batteries potentially in the near-term future.
  • , what are three other books they should read?
  • The first book is called “The End of the World” by Peter Brannen. It’s a book that’s a history of mass extinctions, the Earth’s five mass extinctions, and, actually, why he doesn’t think we’re currently in a mass extinction or why, at least, things would need to go just as bad as they are right now for thousands and thousands of years for us to be in basically the sixth extinction.
  • The book’s amazing for two reasons. The first is that it is the first that really got me to understand deep time.
  • he explains how one kind of triggered the next one. It is also an amazing book for understanding the centrality of carbon to Earth’s geological history going as far back as, basically, we can track.
  • “Climate Shock” by Gernot Wagner and Marty Weitzman. It’s about the economics of climate change
  • Marty Weitzman, who I think, until recently, was kind of the also-ran important economist of climate change. Nordhaus was the famous economist. He was the one who got all attention. He’s the one who won the Nobel.
  • He focuses on risk and that climate change is specifically bad because it will damage the environment, because it will make our lives worse, but it’s really specifically bad because we don’t know how bad it will be
  • it imposes all these huge, high end-tail risks and that blocking those tail risks is actually the main thing we want to do with climate policy.
  • That is I think, in some ways, what has become the U.S. approach to climate change and, to some degree, to the underlying economic thinking that drives even the I.R.A., where we want to just cut off these high-end mega warming scenarios. And this is a fantastic explanation of that particular way of thinking and of how to apply that way of thinking to climate change and also to geoengineerin
  • The third book, a little controversial, is called “Shorting the Grid” by Meredith Angwin
  • her argument is basically that electricity markets are not the right structure to organize our electricity system, and because we have chosen markets as a structured, organized electricity system in many states, we’re giving preferential treatment to natural gas and renewables, two fuels that I think climate activists may feel very different ways about, instead of coal, which she does think we should phase out, and, really, nuclear
  • By making it easier for renewables and natural gas to kind of accept these side payments, we made them much more profitable and therefore encouraged people to build more of them and therefore underinvested in the forms of generation, such as nuclear, that actually make most of their money by selling electrons to the grid, where they go to people’s homes.
Javier E

Opinion | Transcript: Ezra Klein Interviews Brandon Terry - The New York Times - 0 views

  • BRANDON TERRY: Well, there’s this puzzle when we think about somebody like Martin Luther King Jr. And it’s that on the one hand, we have a national holiday devoted to him, an imposing monument on the hallowed space of the National Mall; he’s invoked in all manner of political speeches from across the political spectrum, probably the most famous African American of the 20th century.
  • But at the same time, if you ask even really well-educated people, they often don’t know that he’d written five major books, that he’s a systematic theologian with sustained interest in political philosophy who’s written lots and lots of things, incisive things, on some of the most pressing political and ethical matters.
  • King wants to say something different, I think. He wants to say that we are both of these things. We are a society with what he called the congenital deformity of racism — that it’s shot through many of our deepest institutions and structural arrangements, and because it has not been redressed on the scale that it would have to be to achieve true justice, it festers. It’s a rot. It’s a challenge that every generation is called on to pick up and try to do better than their forebears.
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  • I’ve described it as a romantic narrative, one that’s about unities in the process of becoming, a calling together of Americans to transcend racial division and come together in a unifying way, a more perfect union, as a transcendence of essential American goodness over transitory American evils.
  • when we tell the story that way, unfortunately, not only is it mythic, but it trains us to treat King as the kind of person who’s not doing any original political thinking. What he’s doing is calling us to be true to who we always already were
  • And when you treat him like that, the thing that becomes most interesting about him is not his thought. It’s not the way he challenged us to think about violence. It’s not the way he challenges us to think about segregation, both de facto and de jure. It’s not how he challenges us to think about economic justice.
  • The thing that’s interesting about him starts to be his rhetoric or his tactics, the way in which he pushes people or frames arguments to call us to be true to who we always already were. That’s a real problem because it evades the most incisive, challenging and generative contributions that his public philosophy makes for our era.
  • it gets conscripted into a story that’s ultimately affirming about the adequacy of our constitutional order, the trajectory of our institutions, the essential goodness of our national character. You often hear politicians use this rhetoric of, this is not who we are.
  • it’s partly related to how we tell the story of the civil rights movement and particularly, how we tell King’s role in the civil rights movement.
  • There’s a way in which the philosophy of nonviolence gets painted, even in King’s time, as a kind of extreme, purist pacifism. And part of that is the connection with Gandhi, although I think it’s a radical misunderstanding of Gandhi, as well.
  • it’s a way of imagining the commitment to nonviolence as related to passivity, as related to the performance of suffering for pity. These are things that King never endures. For him, the idea of passive resistance was a misnomer. He helped coin the phrase “direct action” — he and other members of the civil-rights generation — that nonviolence is aggressive.
  • It’s an aggressive attack on injustice, an aggressive form of noncooperation with domination. It’s about trying to wedge yourself into the machinery of domination, to prevent its adequate functioning, to try to force or coerce your fellow citizens to stop and take stock of what kind of injustices are being unfurled in their name.
  • And it does so on the presumption that politics involves coercion, especially for King, who had a pretty tragic sense of human nature, that politics is going to involve confrontation with great evil, that it’s not a Pollyannaish view about what we’re all capable of if we just turn our eye toward God in the right way.
  • We’re owe it to them to live with evil. And we always are going to be called to confront it. We just need to do it in ways that won’t unleash a further chain of social evil and bitterness and revenge and retaliation. And King thought nonviolence was the only weapon that could cut and heal at the same time.
  • So when you hear King talk about love, when you hear King talk about nonviolence, these things actually require not just an enormous discipline around the acceptance of suffering, as if it’s some kind of passive practice, but they require really creative, dedicated thinking around how exactly to push and prod your neighbors into addressing the forms of injustice that structure the polity and how to do it in a way that doesn’t leave a perpetual midnight of bitterness when the conflict is done.
  • He says that the really interesting question, however, is how to organize a sustained, successful challenge to structural injustice. And for King, that requires something that blends militant resistance and a higher-order ethical practice that can point the way toward peaceful reconciliation over the long term.
  • Gandhi has this line where he says, if you can’t practice nonviolence, it quote, “retaliation or resistance unto death is the second best, though a long way off from the first. Cowardice is impotence, worse than violence.” So this idea that if you can’t be nonviolent, it’s better to be violent than to be a coward, doing nothing — I think gets at something important. Can you help unpack that?
  • to raise the question of strategy, as if we can evaluate means without some kind of ethical reflection or without some kind of underlying ethical commitments, for King, is already a confusion. He thinks that the ends are prefigured in any means.
  • Gandhi, in “Hind Swaraj,” has this great passage where he talks about how could come to acquire a piece of property. You could buy it. You could steal it. You could kill somebody in pursuit of it. You could ask for it as a gift.At the end of the day, you still have the same property. But the thing, itself, has changed. In one scenario, it’s a piece of stolen property. It’s a theft. In another, it’s a gift, which is different than something you’ve purchased.
  • So in the course of acquiring the thing, even though the thing is the same, the means have transformed it in a really, really important way. And King wants to say something similar — that in all political practice, the ends are prefigured in the means
  • nonviolence has to be — if it’s going to be true nonviolence for King — informed by a philosophy of love that really wants and desires and wills goodwill for the enemy at present and is committed, at the fundamental level, to going on together in peace, going on together, sharing the polity in perpetuity.
  • I think for King, imperative to nonviolent resistance turns, in large part, on the question of your own dignity and self-respect. So it is a justice question. He’s concerned with structural justice as a matter of the kinds of arrangements that prevail in the larger American society. That’s obviously true.
  • So there’s the person or group you’re in conversation or conflict with. I’m a liberal, and I’m arguing with a conservative. And I think that’s the most common target to think about: How do I beat or convince this person or group on the other side?
  • Then there’s the broader community polity — the voters, of the country, people who are bystanders, maybe interested, maybe not, but a broader community that is in some way watching or can be brought in to watch. And then there’s you, the person taking the action, and how it affects you and your group to take a particular action.
  • something that seems present in King’s thought is much, much, much, much more concern and focus than I think most political thinkers have today on how political action affects you, the person taking it, and affects the broader community that might be watching it
  • — that ends up with you being turned away from the good and toward things like hatred, resentment, violence, which he thinks, ultimately, will corrode your soul and take you further away from flourishing.
  • But he’s also concerned with how you relate to your own sense of equality, equal standing, worth, as he would say, somebodiness, we might say dignity — he also says that a lot — and that for King, to acquiesce in the face of oppression and domination, without protest, is to abdicate your own self-respect and dignity.
  • for him, dignity also required a certain kind of excellence of character, a certain kind of comportment and practice toward others.
  • So it is about trying to defend your dignity, defend yourself respect against insult and humiliation, oppression. But it’s also about doing so in a way that doesn’t degrade your character in the long term, that doesn’t cause you to end up being turned away from the good, which, again, for him, is going to be a religiously-inflected category
  • When you think about somebody’s political philosophy or their theory of political action, you can maybe think of there being a couple agents they’re thinking about.
  • It has fallen out of favor to say that there are certain ways of acting, politically, that are better and worse, from a virtue perspective, because it often is seen not as really a question of you and your relationship to some baseline or ideal but is some kind of concession you’re making to people who don’t deserve
  • I am a person who believes those questions are still legitimate, that they can’t all be reduced to strategy or will to power or psychic drives. I think that there’s something like an ethical life that requires us to argue about it and requires us to think really hard about how we discipline ourselves to achieve it.
  • Evelyn Brooks Higginbotham, wrote a phenomenal book, many years ago, called “Righteous Discontent.” And that’s what introduces the phrase, “the politics of respectability.” It’s a study of turn of the century Black Baptist women and their organizing efforts through the church.
  • It’s this idea that, in confronting a system of social stigma, the response that you need to have to it is to try to adjust your behavior, comportment, your self fashioning, in line with the dominant norms so that you can, over time, undermine the stigma and become a full participant in society.
  • there are all sorts of questions, legitimate questions, that are raised against that. Are we losing something valuable about alternative forms of life, about alternative cultural practices, when we take the existing, dominant norms as unassailable or something to aspire to?
  • what’s really fascinating is that he talks a lot about how he sympathizes with all those criticisms. He agrees with them
  • here’s the other part of Evelyn Higginbotham’s formulation — there’s a deeper question, one with thousands of years of moral reflection built up into it, which is about virtue ethics — that there are some things that people are appealing to you about that aren’t about their effect in the polity that aren’t about trying to manipulate white, racial attitudes. They’re about your own flourishing and character. They’re deep questions about how to live a good life, how to achieve excellence and the crafting of your soul.
  • as King would say, our reason sometimes can become subordinate to our passions. It can just be a legitimizing power or rationalizing power to the point where we lose track of what we really want to achieve, the kind of character we really want to have.
  • And for King, many of the appeals he made in that vocabulary are really about that. They’re really about virtue. They’re really about what hatred does to your life, what anger does to your life, what violence does to your life
  • there is a question for him, at the core of his life, which is, what makes this worth doing? That’s a virtue question. It’s not just a strategic or tactical one, in the narrow sense.
  • he describes nonviolence, I think really importantly, as also being about a nonviolence of spirit.
  • the example that he often gives is about humiliation — that there’s a way in which the desire to humiliate others, to diminish their status in front of other people for your own pleasure, the desire to subject them to standards of evaluation that they probably themselves don’t hold or don’t understand, in order to enable mockery. There’s a way in which, if we’re reflexive about where that desire comes from, we will find that it comes from a place that’s irrational, indefensible and, likely, cruel, and that if we were to imagine a way of life built around those feelings, those desires, those practices, it would be one that would make it really hard for us to have healthy social ties, stable institutions, flourishing social relationships.
  • So part of what he’s up to is asking us, at all times, to be self-reflexive about the desires and needs and fantasies that drive us in politics
  • the concession.
  • So what nonviolence does is, it builds in a check on those kinds of rationalizations, those kinds of emotional drives, by teaching us to avoid forms of humiliation and forms of physical violence that make it hard to come back from. So that’s the first point.
  • The second point — and it goes more to your sense of revenge and retaliation — is again, forcing us to acknowledge the legitimacy of anger.
  • He uses the phrase, “legitimate anger” in the late ’60s — but to be reflective about it and understand that, even in a case where someone kills a loved one of yours, revenge, violence, retaliation, that doesn’t bring back the loved one that you’ve lost.
  • The only thing that can do that is a kind of forward-looking, constructive practice of politics and social ethics.
  • so what he’s trying to do is raise the question of, can we channel our legitimate rage, our legitimate anger, into a practice that allows us to maintain our self respect?
  • here’s this man who is both making this public argument and trying to get people to follow him in it and put themselves at risk over it, and is also living it himself, and talks about this unbelievably difficult thing, which is not feel righteous anger, but to not feel hatred, to internally reflect the world you want externally.
  • he does falter. He does fail. And I think when we read biographies of King, when you read the last parts of David Garrow’s biography, when you read Cornel West’s essay, from “To Shape a New World,” which talks a lot about the despair at the end of King’s life, if you watch HBO’S great documentary, “King in the Wilderness,” you see a person faltering and failing under the pressure.
  • He’s not able, for example, to bring himself to a kind of reconciliation with Malcolm X
  • How imaginable is King’s philosophy, is this practice, without his deep Christianity, without a belief in redemption, in salvation, in the possibility of a next life?
  • I think King, himself, thinks that the practice of nonviolent politics does the kind of work that you’re describing. And I think he would be worried about the fact that, in our time, so much of these questions about the management of emotion, the building of character, has become a privatized practice.
  • So I think he does think that that’s one way that this really does happen. And we have lots of evidence from the Civil Rights Movement, personal testimony, and personal reflection, where this seems to be the case.
  • the last thing I’ll say is that in order to do that work, in order to do some of the work you’re describing, he also is building an alternative community
  • So one way that I read that famous final speech, “I’ve seen the promised land” — there’s obviously a prophetic reading of it, but there’s also one where he’s describing the prefiguration of the promised land in the kind of politics and social life he’s participated in over his career, that the promised land is seen in the union politics in Memphis, it’s seen in the Student Nonviolent Coordinating Committee, gathering to do Mississippi Freedom Summer. It’s seen in the people walking for 350-plus days in Montgomery, Alabama, and banding together to help each other out, that is the promised land.
  • And when you are in a community that’s constantly talking with each other and lifting each other up and engaging in practices like song, prayer, other communal rituals, to try to affirm this alternative set of ethical and political commitments against the whole rest of the culture, that’s the only way it can be done, is that you have to have an alternative form of social life that can sustain you in that work. The private practice isn’t going to do it.
  • When you look at the principles of nonviolence on Stanford’s King Institute, I think a bunch of them would be familiar to people. You can resist evil without resorting to violence. You seek to win the friendship and understanding of the opponent, not to humiliate.
  • He thinks that we learn a lot about how to love other people by confronting them in public, by forcing ourselves into uncomfortable situations where we have to endure the look of the other, back and forth, where we train ourselves to extend these interactions of contentious politics until they can alter or change the people that we’ve put our bodies in close contact with on the field of politics.
  • I go back to the sermon he gave — and it’s collected in “Strength to Love,” and it’s called shattered dreams — where he confronts a problem that is all over the Black tradition, which is that the struggle we’re engaged in has gone on, in some form or another, for hundreds of years. At the moments of its greatest promise, you can look over the course of history and see, just years later, we find ourselves in situations that are unimaginably awful.
  • King is not naive. He’s a student of history. He’s somebody who asks himself hard questions like this. And he gives two different kinds of answers. And one is the answer that you’ve mentioned here, which is a theological answer. It’s conventional theodicy story, that look, at the end of the day, God is at work in the world. And God is on the side of justice.
  • There’s another way that he goes at it, however. And for me, I read it as rooted in a different kind of project, one that combines what used to be called philosophical anthropology, which is just a way of saying philosophical reflections on what kind of beings we are. It’s rooted in that, and it’s rooted in politics. And I think those things can find lots of overlapping consensus from people outside of the Christian tradition.
  • What you have to be committed to, in the last instance, is that evil is not the totality of who we are as persons, that people have the capacity, emotionally and rationally, to reflect on their life plans, their practices, their commitments, and change them, maybe not all of them, maybe not all at once, but that those things can be changed, and that politics is really a field where contingency is the key word, that although there are structural constraints and everything can’t be done at every moment, that the unprecedented, the new, the unexpected, happens in this realm.
  • And the only way that we can confirm that nothing new will happen, that oppression will last forever, that the future bears no hope, is if we don’t act. That’s the only way we can confirm that it’s true for all time, is by failing to act in pursuit of justice.
  • that’s King’s view, I think. And to me, that’s the persuasive one, that in our action, we might be able to see some measure of justice from a complicated, complex swirl of contingencies, and to move the ball forward — we will inevitably fail — but to look back on that failure with maturity and try to do better the next time.
  • How do you think about the question of the weaponization of nonviolence and then the applicability of its principles to the powerful and to what they might, we might, the state might learn from it.
  • there were many people — Harold Cruse famously wrote this, but others even closer to King — who said, you’re not the leader of Vietnam. You’re the leader of the African American civil rights movement. You should not speak out on this war because you’ll lose your relationship with Johnson.
  • King says that the people who are advising him in this way, they just don’t know him, his commitment or his calling. They don’t understand that if he’s going to raise his voice against violence in Watts or Detroit, that he’s got to raise it against what he called, “the greatest purveyor of violence in the world today,” his own government.
  • for him, the question was really one about militarism and the way that gets imagined as this hardheaded, realistic, hyper-rational response to international disputes and social problems abroad, when in actuality, if we take stock of what he called the casualties of war, the spiritual ones and the material ones, we would realize that most of the violence we engage in at the foreign-policy level is counterproductive. It’s created more problems and more harms than it ever has seemed to solve.
  • This is one of the powerful interventions that you see in Lionel McPherson’s essay, in “To Shape a New World.” It’s just this idea that this is about hardheaded realism is mythic. King says it’s about an immature image that we are nurturing for ourselves, that we’re trying to shore up this idea of ourselves as some kind of crusading hero or all-powerful world power, while not taking stock of all of the things about our freedoms, about our way of life, about our connectedness as a society, about our social divisions, that war has exacerbated, not to mention the violence that’s prosecuted abroad.
  • And he says similar things about domestic policy, the ways in which our politics toward poor families, single-parent households, is punitive for reasons that aren’t justified, that our response to what he calls “the derivative crimes of the ghetto” are wildly out of proportion and unjust compared to how we treat the systematic crimes of exploitation, segregation, disenfranchisement, that structure much of ghetto life.
  • So I’m in total agreement with Coates on that question
  • it just seems — I don’t want to call it axiomatic, but a repeated d that the more willing you become to use violence as a state, the more it corrupts you, and the more violent you become as a state, and to some degree, the more violent the people you are policing, the people you are occupying, become.
  • I’m not a pacifist. I don’t believe you can fully eradicate violence. But we don’t weigh how violent we make others, in our actions, very well, and then how violent we become in response, how much we enter into that escalatory dynamic.
  • But then the other thing is this question of this broader community, of changing hearts, of changing minds, of acting upon people, not through punishment, but through our belief that they can alter. And I’d be curious to hear you reflect on that question of community a little bit, because I think one of the central debates of our time is who’s actually in the community.
  • What would it mean to have a bit more of King’s view, of trying to create community at the center of what the state is attempting to do, as it fashions and helps govern the country?
  • BRANDON TERRY: So one underappreciated feature from King’s famous Riverside Church speech against Vietnam, is he goes on this whole riff about America lacking maturity. And it’s a weird thing to have in a foreign-policy speech. You’re used to — you’re a policy person. You don’t usually hear the word “maturity” bandied about in these kinds of debates.
  • But what he’s getting at is that something really tightly linked to violence, that violence always exceeds the original justification you have for it. It’s not precise. It’s not able to be easily targeted, as we think. It spirals out. It produces retaliation. And then we retaliate again.
  • And all the while, it’s expanding its justifications to the point of absurdity. And King describes that as adding cynicism to the process of death. And he says that maturity is one of the only ways out here, that the maturity to be able to stand up and say, we were wrong, we want to make amends, we want to repair evils committed in our name, those are questions that are essentially nonstarters in American politics right now, certainly about foreign policy, but even in some places in domestic policy.
  • that feature of King’s thinking is something that I always want to draw attention to because I think it’s something we ignore. So that’s the first point I want to make.
  • The second thing — and this is also really deeply-seeded in that Vietnam speech — one of the reasons that people hated it so much — he was attacked in The New York Times, basically every editorial page in the country — one of the reasons people hated that speech so much is that he spent so much time expressing solidarity and sympathy with Ho Chi Minh and the North Vietnamese forces.
  • How could you express sympathy or some kind of solidarity with the enemy? And it’s very instructive, how King went about it. He wasn’t one of these people — you’ve seen these images of people waving the North Vietnamese flag at counterculture protests. It wasn’t like that.
  • It was him really spending a lot of time meditating on the reasons why we had ended up in this conflict, narrating the whole history of our failure to support Ho Chi Minh and the struggle against French colonialism, against Chinese colonialism, and how that had led to the situation we were in by 1967. King is narrating this history. He’s also trying to get people to think about what it must feel like to be on the ground in Vietnam and witness these bombings, witnessed this imposition of terror.
  • And he’s doing that because at bottom, he’s inspired by a vision really rooted in a parable the Good Samaritan, from the Bible, that everyone is our neighbor, that there are no sectional loyalties that should eviscerate our moral obligations to others, our obligation to show them respect, to go on in community with them, and that most of what goes on in foreign policy and particularly war making, is a bad-faith evasion of the fact that we’re all interconnected.
  • he understood that there’s a fundamental interconnectedness amongst humanity at the ethical level and at the material, structural level, and that war making is an evasion of that fact. We’re going to have to live together. So the chief question that should organize it is, how can we do so in peace?
  • He has a line where he says, quote, “the dignity of the individual will flourish when the decisions concerning his life are in his own hands, when he has the assurance that his income is stable and certain and when he knows that he has a means to seek self-improvement. Personal conflicts between husband, wife and children will diminish when the unjust measurement of human worth, on a scale of dollars, is eliminated.” Tell me a bit about the spiritual and psychological dimensions of King’s economic philosophy and organizing.
  • BRANDON TERRY: Well, for King, the question of poverty and the question of economic inequality are both questions of dignity and democracy, and the questions of dignity because when you live without the adequate means to really enjoy the fair value of your basic rights, when you live in a society — and this is a really important point for King — when you live in a society of profound affluence, like the United States, and you live in severe poverty, it expresses a kind of contempt from your fellow citizens about your standing as an equal member of the polity.
  • So separate from the plain, material fact of hunger or health care, there’s this additional spiritual concern with the way in which living with nothing, living on a lonely island amidst an ocean of prosperity, as he would put it, diminishes your dignity.
  • then another piece — this is bridging of the dignity and democracy question — is that when people don’t have a say in the core, vital interest of their life, when they have no decision-making power over the processes which determine how their life is going to go, that too is a diminishment of their dignity. And King, who was operating in a long tradition of social democracy, wants to expand democratic practices to the broader economic realm.
  • Without expanding democracy into that economic realm, for King, we’re both making a mockery of democracy and we’re diminishing the dignity of citizens who live in search of a real standing as free and equal.
  • as somebody who spends a lot of my time in debates about economic policy, I think it is fair to say that the ends of economics are taken as the economy, typically. People hopefully shouldn’t starve. But a lot of debates about what we should do, even for the poor, become these recursive, well, how can they better participate in the economy and how are they going to be able to invest in themselves and how they’ll be economic opportunity for their children.
  • And the idea that the economy is subservient to the community, that the point of the economy is the community, that it should be measured— our policy should be measured by what they do for democratic participation, for the dignity of individuals, is pretty lost. If anything, I see it more now, on the post-liberal right, as people call it, than I even do among mainline Democrats.
  • it has fallen out of favor as a way to frame and think about these conversations.
  • BRANDON TERRY: Yeah, I think it’s rooted in some really complicated things. I think there’s a kind of liberal anxiety about speaking forthrightly about the fact that living in areas of severe, concentrated disadvantage and racial segregation that we call ghettos, diminishes the dignity of the people who live there.
  • That feels uncomfortable for people to say forthrightly, in the way that King would.
  • so we try to get around it by speaking about opportunity and the wealth gap and unemployment statistics. But really what people are feeling is an existential assault on dignity.
  • one way to read that book is to say that she’s telling a tragic story about the loss of a particular ideal that guided great society politics. And that’s the principle of maximum feasible participation.
  • That was a really social-democratic idea, this idea that, well, we need to empower all sorts of people to participate in policy making and democratic deliberation, and that part of where people will find self-respect and dignity is through engagement in politics and their community
  • I think it gets to something that is very present, towards the end of King’s life, which is his sense that there is something important for the civil rights movement in the labor movement. And unions, on some level, they are mechanisms of democracy. One of the most important functions they have is workplace democracy
  • King is, in this tradition, in many ways inspired by a mentor of his. And one of the most important figures in American history but one of the most severely neglected was A. Philip Randolph, the great labor leader, former organizer of the Pullman Porters, the architect of both the March on Washington that gets canceled, which was going to target the Roosevelt administration during World War II, and the 1963 famous March on Washington for Jobs and Freedom.
  • they’ve got a certain set of commitments. So one is the idea that because most African Americans are working class or poor, anything that advances the interests of working-class people and their ability to exercise democratic control over the economy is going to advance the interests of African Americans.
  • for King labor unions are also, as you described, important laboratories of democracy. So they’re one of the few places where people from all walks of life can get together, deliberate about strategy, deliberate about social ends, social goods, put money behind things that they value, that aren’t only their own material interest.
  • today, of course, there’s this ongoing — always is this ongoing argument — of should you have race-based politics or is that unusable, doesn’t work, creates too much backlash? Or you should have class-based politics that are looking for commonalities, and because you’ve had so much economic disadvantage for Black Americans, that’ll work through the mechanism of class just fine.
  • BRANDON TERRY: So King often invokes the philosopher Hegel, because he’s constantly describing his mode of thinking as a dialectical one, where he’s trying to reconcile seeming opposites and produce a new synthesis, which helps you transcend certain intractable problems.
  • Now as a reading of Hegel, that has much to be desired. But as a description of Martin Luther King’s thought, I think that’s always a good way to understand what he’s up to. And so I think what he’s always trying to do is transcend that opposition.
  • there’s a way in which we sometimes will say class-based politics works to lift African Americans because they’re disproportionately poor. And what’s tricky about that is that it doesn’t really theorize what to do about the African American middle class and the African American elite.
  • So a thing that King was thinking a lot about when he wrote “Stride Toward Freedom” and the Montgomery bus boycott, is there are areas where racial solidarity is going to be really effective and probably indispensable.
  • where questions of anti-Black racism emerge, where questions of racial humiliation, stigma that really affects the larger group, things that all Black people feel vulnerable to, those are going to be areas — like the segregation laws on the buses — those are going to be areas where you actually can generate a lot of racial solidarity and do a lot of important work with it, especially as a defensive posture.
  • When you start to get into questions of political economy, however, you have to be careful because the appeal of racial solidarity can actually obscure the fact that Black people don’t all share the same material interest in lots of ways.
  • King’s primary principle always is, is that he’s dedicated to the group that William Julius Wilson called the truly disadvantaged, the least of these, that at the end of the day, he’s going to give everything to the people who are in the most desperate situation, the poor. And that’s going to guide his politics.
  • where that is enabled by a race-based solidarity, so in questions of policing, perhaps, or questions of social stigma and media discourse, that’s where he’ll turn. But in other cases, I think he’d really be trying to experiment with a form of politics that empowers the poor to take leadership on their ow
  • How does being more aware of the distinctions he drew and the decisions he made help you look at some of the paths we should be walking down today and are not, in these conversations, or are walking down and shouldn’t be?
  • n order for us to understand why so many African Americans are located in the realm of the most disadvantaged, in the strata of the most disadvantaged, you have to understand the history of racial domination in this country. You have to understand the persistence of racial discrimination, especially in labor markets. And you have to understand the ways that racial ideology allows us to obscure the nature of our economy.
  • So the most classic example is that structural unemployment gets reframed, in part by racism, as questions of laziness or pathology or criminality instead of as a feature of the economy as such. So King always talks about the critique of racism as part of the diagnosis of the disease in order to cure it.
  • So even in the privileging the least well off and being concerned with poor people of all races, he wants to say that the critique of racism helps us see through the kinds of blindnesses that obscure the nature of our economy and the commonalities across race and the things that we need to address the questions of economic justice precisely
  • The second thing is that, in his critique of Black power, one of the things he says is that he worries that Black power gives priority to the question of race in a way that confuses our analysis of social reality. So what does he mean by that?
  • if you think that all Black disadvantage is primarily about anti-Black racism, you can start to miss the fact that there are broader economic dislocations that need to be addressed, that there are structural features of the American constitutional order, the ways in which municipal boundaries are structured, ways that funding decisions are made, that aren’t primarily driven by racial animus, that need to be addressed.
  • You can lose sight of those things and start to think that the real battle is in something like a totality of anti-Black racial ideology that can be battled in Hollywood movies and comic books and school curricula and legislation and political rhetoric
  • it’s not to say that those things don’t exist. It’s just to say that there’s a confusion about what’s going to make the biggest impact in improving the life circumstances of the least well off.
  • King really calls us to constantly be very precise about what the causal mechanisms are for Black disadvantage and to not be confused by the fact that there’s discrimination and injustice and cruelty in these other realms but which might not have as much causal impact as some of these other things.
  • King was very adamant that Black pride, that a concern with representation, that thinking in expansive ways about how do you affirm the somebodiness of Black youth, that those things are really, really important and that they’re not to be dismissed.
  • So it is a question of justice if people in Hollywood just constantly demean or diminish the talent of nonwhite actors. That is a question of justice. It’s just that we have to be honest about what the import of those struggles will be for the broader group. And the only way we can do that is by being attentive to the class differences within the group.
  • there’s a way in which — and King diagnoses this very incisively — there’s a way in which some genres of Black nationalism are so pessimistic about the possibility for multiracial democracy in the United States, for any kind of Black flourishing in the United States that they essentially foreclose real interest in political organizing and social movements
  • But the energy they still managed to generate — the outrage, the sentiment, the sociality — they find their outlet, instead, in a practice of humiliation, counter humiliation. So that there may not be hope that we can actually change the country, but at the very least, we can enjoy a feeling of retaliation, a kind of self-respecting sense of resistance, by engaging in a practice of trying to humiliate our opponents in the public spher
  • there’s a titillation to that. There’s a catharsis in watching someone — at that point, it would have been called stick it to whitey. Now it would be stick it to the libs or own the libs.
  • this is a significant amount of people that could cause real damage in the places where they don’t face many countervailing forms of power. And they can exercise a much more toxic impact on the broader state of American politics in a time where the media environment is way more fragmented
  • I see those elements. And I think that we need more people operating, in the kind of mode that King did, in his critique of Black power, to try to turn people away from their understandable feelings of hostility and resentment, toward more productive forms of political engagement.
  • the word, “emotion,” which is a neglected part of politics, maybe of King’s thought in particular is that he understood — I think he understood part of the goal of politics and political action as creating a particular structure of political emotion.
  • , what structure of emotion, of political emotion, we’re actually living in.
  • BRANDON TERRY: My mentor and friend, Karuna Mantena, at Columbia, political theorist, a brilliant political theorist working on a book on Gandhi — I learned this from her, thinking a lot about how nonviolence is a kind of realism, in part because it doesn’t engage in of fiction that politics is operating on, in the model of rational discussion. It takes very, very, very seriously the problem of emotion.
  • for King, thinking about the history of racial oppression in America, they’re key emotions that you have to think about. One of the most important ones is fear
  • If that fear is a longstanding, deeply-structuring feature of American culture and political life, if it’s something that animates our comedy movies, our stand-up routines, our political discourse, you can’t operate as if it’s not there. You have to do things that will somehow disarm, disrupt, dispel those fears, in order to make progress on the political questions you want to pursue. That was one of King’s deepest, deepest commitments.
  • He’s thinking a lot about anger, which we’ve talked at great length about. And one of the disappointments I’ve had with radical politics in the present, as sympathetic as I am to most of the aims, is that I just don’t think the emotion question has been adequately considered
  • people often defend their politics as like, King was unpopular. And the things we’re saying are unpopular. So we’re operating in that tradition.
  • it’s not enough to just say, I’ve started a conversation, I’ve provoked something toxic in the culture. He’s not trying to do that, necessarily. He’s trying to elicit reactions that bring forward certain emotions but not let those emotions unravel the society itself. He’s trying to channel them into other forms of political affect that are much more congenial to reconciliation and justice.
  • what we’ve unfortunately ended up with is that the sophistication of mobilization strategists, the depth of the polarization, has made anger the principal affect of American politics at this moment.
  • a King-inspired political philosophy, both at the state level and the activist level, has to do, is think about how do we transform the recalcitrant nature of today’s political anger and channel it into forms of constructive politics that might point toward a more just future and that might dissolve the forms of anger that are illegitimate and ill founded, in part, by doing the kind of work sometimes described as a moral jujitsu, turning those affects against themselves, in part, to try to transform them into something different.
  • maybe it’ll be easier to use myself as an example, here.
  • When I started out in blogging and political writing and journalism, particularly blogging, I think I thought a lot about politics in terms of winning and losing, and in my corner of it, winning and losing intellectually, that I was involved in political arguments, and arguments could be won or lost in front of some kind of audience.
  • One is having been in a lot of arguments. And I think I’m a reasonably good arguer. And so I’ve done, by my own likes, well, and then noticed it didn’t have it all the effect I wanted it to have, which is, if anything, it usually — if you really beat somebody in an argument and they feel humiliated, they go further into views they already held
  • And two things have begun to corrode, for me, that sense
  • so you lose by winning.
  • then the second is, particularly in the Trump era, the sense that if you met something awful with an equal and opposite energetic force, that in some weird way, you just added energy to what was now an awful system and conversation.
  • What do you do to not create a sense that this is a right conversation to be having? And I don’t the answers to it. And I’m not saying like I’ve ascended to some higher plane and don’t argue or any of that. I have all the same intuitions and senses I’ve always had.
  • that’s why I find King so interesting and challenging in this way, because it’s just really, really, really different to ask the question, how do I reshape the emotional politics and the emotional structure of myself, of the people I’m in conflict with and then of the people who are bystanders or watchers of that conflict, for the better
  • It’s just a really different goal to be targeting, and just unimaginably harder than, can I come up with an argument that I think is a winning argument.
  • I think you see it — when he’s assassinated, the leading figures of the Black-Power generation, they’re heartbroken. They mourn his loss. They grieve for him, in part because — and you can read any of these memoirs, particularly Stokely Carmichael’s — they felt like he never — that even when he disagreed with them, he loved them, and not just because they were friendly, but because he loved in the sense that he always invoked, of agape love, that he wanted goodwill for them, and that his arguments weren’t from a place of trying to humiliate them or embarrass them or expose them as ridiculous.
  • He wanted to affirm their right to make the arguments they were making, to affirm their intelligence and judgment and to enter into their mind, to try to reconstruct a position with sympathy, but then show why it falls short for the sake of goals that he was forthright about, about justice, about reconciliation, about love
  • we are in a moment of extraordinary cynicism. And cynicism can take advantage of your intellectual honesty, your practice of agape love. But I think that’s in the short term.
  • In my better moments, I’m of the view that the only way to start to turn the tide against the cynicism that has so corroded and corrupted our political culture is to try to have these demonstrations of humility and authenticity that cause us to put ourselves at some risk, the way that King did
  • So always our final question: What are three books you would recommend to the audience? And if I can put one spin on that, you mentioned the many books King wrote. If people want to start with one thing he actually wrote to read, one book, which one should they start with?
  • I think you get the best sense of his mature thought from his 1967 book, “Where Do We Go From Here: Chaos or Community,” which is still our question. So I would definitely recommend that. I also really love “A Trumpet of Conscience,” his Canadian Broadcasting Corporation lectures that were published posthumously.
  • I really strongly recommend Peniel Joseph’s, “The Sword and the Shield.” It’s a dual biography of Martin Luther King and Malcolm X. I reviewed it for The New York Review of Books and think really highly of it. It’s a great meditation on the ways they influenced each other. And it gives you a good sense of the broader intellectual milieu of the period.
  • I also really like Jeanne Theoharis’s “A More Beautiful and Terrible History.” I think for people coming to the study of the civil rights movement for the first time are kind of curious about why some of the things that I’ve said don’t sound familiar to them. She writes, in a really accessible and intelligent way, about some of the myths, that structure, how that history is taught and popularly conveyed. We have a lot of agreements there.
  • And then a where do we go from here question, I want to recommend my colleague, Tommie Shelby’s book, “Dark Ghettos,” which is a King-inspired philosophical reflection on the deep structure of ghetto poverty and what it requires of us, as a society, to do to redress it. It’s a book that’s very demanding on how far we’ve fallen short and questions of justice that pertain to the kind of neighborhoods that we grew up in and around.
Javier E

On Grand Strategy (John Lewis Gaddis) - 0 views

  • minds. Ordinary experience, he pointed out, is filled with “ends equally ultimate . . . , the realization of some of which must inevitably involve the sacrifice of others.” The choices facing us are less often between stark alternatives—good versus evil, for instance—than between good things we can’t have simultaneously. “One can save one’s soul, or one can found or maintain or serve a great and glorious State,” Berlin wrote, “but not always both at once.”
  • We resolve these dilemmas by stretching them over time. We seek certain things now, put off others until later, and regard still others as unattainable. We select what fits where, and then decide which we can achieve when. The process can be difficult: Berlin emphasized the “necessity and agony of choice.” But if such choices were to disappear, he added, so too would “the freedom to choose,” and hence liberty itself.24
  • only narratives can show dilemmas across time. It’s not enough to display choices like slivers on a microscope slide. We need to see change happen, and we can do that only by reconstituting the past as histories, biographies, poems, plays, novels, or films. The best of these sharpen and shade simultaneously: they compress what’s happening in order to clarify, even as they blur, the line between instruction and entertainment. They are, in short, dramatizations. And a fundamental requirement of these is never to bore.
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  • When Thaddeus Stevens (Tommy Lee Jones) asks the president how he can reconcile so noble an aim with such malodorous methods, Lincoln recalls what his youthful years as a surveyor taught him: [A] compass . . . [will] point you true north from where you’re standing, but it’s got no advice about the swamps and deserts and chasms
  • chasms that you’ll encounter along the way. If in pursuit of your destination, you plunge ahead, heedless of obstacles, and achieve nothing more than to sink in a swamp . . . , [then] what’s the use of knowing true north?
  • The real Lincoln, as far as I know, never said any of this, and the real Berlin, sadly, never got to see Spielberg’s film. But Tony Kushner’s screenplay shows Fitzgerald’s linkage of intelligence, opposing ideas, and the ability to function: Lincoln keeps long-term aspirations and immediate necessities in mind at the same time. It reconciles Berlin’s foxes and hedgehogs with his insistence on the inevitability—and the unpredictability—of choice:
  • Whether we approach reality from the top down or the bottom up, Tolstoy seems to be saying, an infinite number of possibilities exist at an indeterminate number of levels, all simultaneously. Some are predictable, most aren’t, and only dramatization—free from the scholar’s enslavement to theory and archives—can begin to represent them.
  • what is “training,” as Clausewitz understands it? It’s being able to draw upon principles extending across time and space, so that you’ll have a sense of what’s worked before and what hasn’t. You then apply these to the situation at hand: that’s the role of scale. The result is a plan, informed by the past, linked to the present, for achieving some future goal.
  • I think he’s describing here an ecological sensitivity that equally respects time, space, and scale. Xerxes never had it, despite Artabanus’ efforts. Tolstoy approximated it, if only in a novel. But Lincoln—who lacked an Artabanus and who didn’t live to read War and Peace—seems somehow to have achieved it, by way of a common sense that’s uncommon among great leaders.
  • It’s worth remembering also that Lincoln—and Shakespeare—had a lifetime to become who they were. Young people today don’t, because society so sharply segregates general education, professional training, ascent within an organization, responsibility for it, and then retirement.
  • This worsens a problem Henry Kissinger identified long ago: that the “intellectual capital” leaders accumulate prior to reaching the top is all they’ll be able to draw on while at the top.37 There’s less time now than Lincoln had to learn anything new.
  • A gap has opened between the study of history and the construction of theory, both of which are needed if ends are to be aligned with means. Historians, knowing that their field rewards specialized research, tend to avoid the generalizations
  • Theorists, keen to be seen as social “scientists,” seek “reproducibility” in results: that replaces complexity with simplicity in the pursuit of predictability. Both communities neglect relationships between the general and the particular—between universal and local knowledge—that nurture strategic thinking.
  • concrete events in time and space—the sum of the actual experience of actual men and women in their relation to one another and to an actual three-dimensional, empirically experienced, physical environment—this alone contained the truth,
  • Collaboration, in theory, could have secured the sea and the land from all future dangers. That would have required, though, the extension of trust, a quality with strikingly shallow roots in the character of all Greeks.
  • The only solution then is to improvise, but this is not just making it up as you go along. Maybe you’ll stick to the plan, maybe you’ll modify it, maybe you’ll scrap it altogether. Like Lincoln, though, you’ll know your compass heading, whatever the unknowns that lie between you and your destination. You’ll have in your mind a range of options for dealing with these, based—as if from Machiavelli—upon hard-won lessons from those who’ve gone before.
  • The past and future are no more equivalent, in Thucydides, than are capabilities and aspirations in strategy—they are, however, connected.
  • The past we can know only from imperfect sources, including our own memories. The future we can’t know, other than that it will originate in the past but then depart from it. Thucydides’ distinction between resemblance and reflection—between patterns surviving across time and repetitions degraded by time—aligns the asymmetry, for it suggests that the past prepares us for the future only when, however imperfectly, it transfers. Just as capabilities restrict aspirations to what circumstances will allow.
  • Insufficiency demands indirection, and that, Sun Tzu insists, requires maneuver: [W]hen capable, feign incapacity; when active, inactivity. When near, make it appear that you are far; when far away, that you are near. Offer an enemy a bait to lure him; feign disorder and strike him. . . . When he concentrates, prepare against him; where he is strong, avoid him. . . . Pretend inferiority and encourage his arrogance. . . . Keep him under a strain and wear him down. Opposites held in mind simultaneously, thus, are “the strategist’s keys to victory.”
  • it was Pericles who, more than anyone else, unleashed the Peloponnesian War—the unintended result of constructing a culture to support a strategy.
  • By the mid-450s Pericles, who agreed, had finished the walls around Athens and Piraeus, allowing total reliance on the sea in any future war. The new strategy made sense, but it made the Athenians, as Thucydides saw, a different people. Farmers, traditionally, had sustained Athens: their fields and vineyards supplied the city in peacetime, and their bodies filled the ranks of its infantry and cavalry when wars came. Now, though, their properties were expendable and their influence diminished.
  • If Athens were to rely upon the ardor of individuals, then it would have to inspire classes within the city and peoples throughout the empire—even as it retained the cohesiveness of its rival Sparta, still in many ways a small town.
  • Pericles used his “funeral oration,” delivered in Athens at the end of the Peloponnesian War’s first year, to explain what he hoped for. The dead had given their lives, he told the mourners, for the universality of Athenian distinctiveness: Athens imitated no one, but was a pattern for everyone. How, though, to reconcile these apparent opposites? Pericles’ solution was to connect scale, space, and time: Athenian culture would appeal to the city, the empire, and the ages.
  • The city had acquired its “friends,” Pericles acknowledged, by granting favors, “in order by continued kindness to keep the recipient in [its] debt; while the debtor [knows] that the return he makes will be a payment, not a free gift.” Nevertheless, the Athenians had provided these benefits “not from calculations of expediency, but in the confidence of liberality.” What he meant was that Athens would make its empire at once more powerful and more reassuring than that of any rival.
  • It could in this way project democracy across cultures because insecure states, fearing worse, would freely align with Athens.22 Self-interest would become comfort and then affinity.
  • The Athenians’ strategy of walling their cities, however, had reshaped their character, obliging them restlessly to roam the world. Because they had changed, they would have to change others—that’s what having an empire means—but how many, to what extent, and by what means? No one, not even Pericles, could easily say.
  • Equality, then, was the loop in Pericles’ logic. He saw both it and empire as admirable, but was slow to sense that encouraging one would diminish the other.
  • Like Lincoln, Pericles looked ahead to the ages. He even left them monuments and sent them messages. But he didn’t leave behind a functional state: it would take well over two millennia for democracy again to become a model with mass appeal.
  • as Thucydides grimly observes, war “brings most men’s character to a level with their fortunes.”
  • “Island” strategies require steady nerves. You have to be able to watch smoke rise on horizons you once controlled without losing your own self-confidence, or shaking that of allies, or strengthening that of adversaries.
  • For the abstractions of strategy and the emotions of strategists can never be separated: they can only be balanced. The weight attached to each, however, will vary with circumstances. And the heat of emotions requires only an instant to melt abstractions drawn from years of cool reflection.
  • if credibility is always in doubt, then capabilities must become infinite or bluffs must become routine. Neither approach is sustainable: that’s why walls exist in the first place.
  • he encouraged his readers to seek “knowledge of the past as an aid to the understanding of the future, which in the course of human things must resemble if it does not reflect it.” For without some sense of the past the future can be only loneliness: amnesia is a solitary affliction.
  • But to know the past only in static terms—as moments frozen in time and space—would be almost as disabling, because we’re the progeny of progressions across time and space that shift from small scales to big ones and back again. We know these through narratives, whether historical or fictional or a combination of both.
  • No one can anticipate everything that might happen. Sensing possibilities, though, is better than having no sense at all of what to expect. Sun Tzu seeks sense—even common sense—by tethering principles, which are few, to practices, which are many.
  • Clausewitz’s concept of training, however, retains its relevance. It’s the best protection we have against strategies getting stupider as they become grander, a recurring problem in peace as well as war. It’s the only way to combine the apparent opposites of planning and improvisation: to teach the common sense that comes from knowing when to be a hedgehog and when a fox.
  • Victories must connect: otherwise they won’t lead anywhere. They can’t be foreseen, though, because they arise from unforeseen opportunities. Maneuvering, thus, requires planning, but also improvisation. Small triumphs in a single arena set up larger ones elsewhere, allowing weaker contenders to become stronger.
  • The actions of man, Kennan concluded, “are governed not so much by what he intellectually believes as by what he vividly realizes.”
  • Nor is it clear, even now, whether Christianity caused Rome’s “fall”—as Gibbon believed—or—as the legacies of Augustus suggest—secured Rome’s institutional immortalities. These opposites have shaped “western” civilization ever since. Not least by giving rise to two truly grand strategies, parallel in their purposes but devised a thousand years apart
  • Augustine shows that reality always falls short of the ideal: one can strive toward it, but never expect to achieve it. Seeking, therefore, is the best man can manage in a fallen world, and what he seeks is his choice. Nevertheless, not all ends are legitimate; not all means are appropriate. Augustine seeks, therefore, to guide choice by respecting choice. He does this through an appeal to reason: one might even say to common sense.
  • A peaceful faith—the only source of justice for Christians—can’t flourish without protection, whether through toleration, as in pre-Constantine Rome, or by formal edict, as afterward.20 The City of God is a fragile structure within the sinful City of Man. It’s this that leads Christians to entrust authority to selected sinners—we call it “politics”—and Augustine, for all his piety, is a political philosopher.
  • Augustine concluded that war, if necessary to save the state, could be a lesser evil than peace—and that the procedural prerequisites for necessity could be stated. Had provocation occurred? Had competent authority exhausted peaceful alternatives? Would the resort to violence be a means chosen, not an end in itself? Was the expenditure of force proportionate to its purposes, so that it wouldn’t destroy what it was meant to defend?
  • No one before Augustine, however, had set standards to be met by states in choosing war. This could be done only within an inclusionary monotheism, for only a God claiming universal authority could judge the souls of earthly rulers. And only Augustine, in his era, spoke so self-confidently for Him. The
  • Augustine’s great uncertainty was the status of souls in the City of Man, for only the fittest could hope to enter the City of God. Pre-Christian deities had rarely made such distinctions: the pagan afterlife was equally grim for heroes, scoundrels, and all in between.25 Not so, though, with the Christian God: behavior in life would make a huge difference in death. It was vital, then, to fight wars within rules. The stakes could hardly be higher.
  • Alignment, in turn, implies interdependence. Justice is unattainable in the absence of order, peace may require the fighting of wars, Caesar must be propitiated—perhaps even, like Constantine, converted—if man is to reach God. Each capability brings an aspiration within reach, much as Sun Tzu’s practices tether his principles, but what’s the nature of the tether? I think it’s proportionality: the means employed must be appropriate to—or at least not corrupt—the end envisaged. This, then, is Augustine’s tilt: toward a logic of strategy transcending time, place, culture, circumstance, and the differences between saints and sinners.
  • a more revealing distinction may lie in temperament: to borrow from Milan Kundera,37 Machiavelli found “lightness of being” bearable. For Augustine—perhaps because traumatized as a youth by a pear tree—it was unendurable.
  • “I judge that it might be true that fortune is arbiter of half our actions, but also that she leaves the other half, or close to it, for us to govern.” Fifty percent fortune, fifty percent man—but zero percent God. Man is, however precariously, on his own.
  • States, Machiavelli suggests, operate similarly. If governed badly, men’s rapacity will soon overwhelm them, whether through internal rebellion or external war. But if run with virtù—his untranslatable term for planning without praying40—states can constrain, if not in all ways control, the workings of fortune, or chance. The skills needed are those of imitation, adaptation, and approximation.
  • Machiavelli commends the study of history, “for since men almost always walk on paths beaten by others and proceed in their actions by imitation . . . , a prudent man should always enter upon the paths beaten by great men, and imitate those who have been most excellent, so that if his own virtue does not reach that far, it is at least in the odor of it.”
  • What, then, to do? It helped that Machiavelli and Berlin had lightness of being, for their answer is the same: don’t sweat it. Learn to live with the contradictions. Machiavelli shows “no trace of agony,” Berlin points out, and he doesn’t either:
  • Eternal truths have little to do with any of this, beyond the assurance that circumstances will change. Machiavelli knows, as did Augustine, that what makes sense in one situation may not in the next. They differ, though, in that Machiavelli, expecting to go to Hell, doesn’t attempt to resolve such disparities. Augustine, hoping for Heaven, feels personally responsible for them. Despite his afflictions, Machiavelli often sees comedy.42 Despite his privileges, Augustine carries a tragic burden of guilt. Machiavelli sweats, but not all the time. Augustine never stops.
  • “Lightness of being,” then, is the ability, if not to find the good in bad things, then at least to remain afloat among them, perhaps to swim or to sail through them, possibly even to take precautions that can keep you dry. It’s not to locate logic in misfortunes, or to show that they’re for the best because they reflect God’s will.
  • Augustine and Machiavelli agree that wars should be fought—indeed that states should be run—by pre-specifiable procedures. Both know that aspirations aren’t capabilities. Both prefer to connect them through checklists, not commandments.43
  • Augustine admits, which is why good men may have to seek peace by shedding blood. The greater privilege, however, is to avert “that calamity which others are under the necessity of producing.” Machiavelli agrees, but notes that a prince so infrequently has this privilege that if he wishes to remain in power he must “learn to be able not to be good,” and to use this proficiency or not use it “according to necessity.”51 As fits man’s fallen state, Augustine sighs. As befits man, Machiavelli simplifies.
  • As Machiavelli’s finest translator has put it: “[J]ustice is no more reasonable than what a person’s prudence tells him he must acquire for himself, or must submit to, because men cannot afford justice in any sense that transcends their own preservation.”53
  • princes need advisers. The adviser can’t tell the prince what to do, but he can suggest what the prince should know. For Machiavelli this means seeking patterns—across time, space, and status—by shifting perspectives. “[J]ust as those who sketch landscapes place themselves down in the plain to consider the nature of mountains . . . and to consider the nature of low places place themselves high atop mountains,
  • Machiavelli embraces, then, a utilitarian morality: you proportion your actions to your objective, not to progress from one nebulous city to another, but because some things have been shown to work and others haven’t.60
  • Who, then, will oversee them? They’ll do it themselves, Machiavelli replies, by balancing power. First, there’ll be a balance among states, unlike older Roman and Catholic traditions of universality. Machiavelli anticipates the statecraft of Richelieu, Metternich, Bismarck,
  • But Machiavelli understands balancing in a second and subtler sense, conveyed more explicitly in The Discourses than in The Prince: [I]t is only in republics that the common good is looked to properly in that all that promotes it is carried out; and, however much this or that private person may be the loser on this account, there are so many who benefit thereby that the common good can be realized in spite of those few who suffer in consequence.64 This idea of an internal equilibrium within which competition strengthens community wouldn’t appear again until Adam Smith unveiled an “invisible hand” in The Wealth of Nations (1776), until the American Founding Fathers drafted and in The Federalist justified constitutional checks and balances (1787–88), and until Immanuel Kant linked republics, however distantly, with Perpetual Peace (1795).
  • Machiavelli’s great transgression, Berlin concluded, was to confirm what everyone knows but no one will admit: that ideals “cannot be attained.” Statecraft, therefore, can never balance realism against idealism: there are only competing realisms. There is no contest, in governing, between politics and morality: there is only politics. And no state respects Christian teaching on saving souls. The incompatibilities are irreconcilable. To deny this is, in Berlin’s words but in Machiavelli’s mind, to “vacillate, fall between two stools, and end in weakness and failure.”
  • And approximation? “[P]rudent archers,” Machiavelli points out, knowing the strength of their bow, “set their aim much higher than the place intended, not to reach such height with their arrow, but to be able with the aid of so high an aim to achieve their plan.”41 For there will be deflection—certainly from gravity, perhaps from wind, who knows from what else? And the target itself will probably be moving.
  • Augustine’s City of God no longer exists on earth. The City of Man, which survives, has no single path to salvation. “[T]he belief that the correct, objectively valid solution to the question of how men should live can in principle be discovered,” Berlin finds, “is itself in principle not true.” Machiavelli thus split open the rock “upon which Western beliefs and lives had been founded.” It was he “who lit the fatal fuse.”
  • Machiavelli’s blood ran colder than was ordinary: he praised Cesare Borgia, for example, and he refused to condemn torture despite having suffered it (Augustine, never tortured, took a similar position).75 Machiavelli was careful, however, to apportion enormities: they should only forestall greater horrors—violent revolution, defeat in war, descent into anarchy, mass killing, or what we would today call “genocide.”
  • Berlin sees in this an “economy of violence,” by which he means holding a “reserve of force always in the background to keep things going in such a way that the virtues admired by [Machiavelli] and by the classical thinkers to whom he appeals can be protected and allowed to flower.”76 It’s no accident that Berlin uses the plural. For it comes closer than the singular, in English, to Machiavelli’s virtù, implying no single standard by which men must live.
  • “[T]here are many different ends that men may seek and still be fully rational,” Berlin insists, “capable of understanding . . . and deriving light from each other.” Otherwise, civilizations would exist in “impenetrable bubble[s],” incomprehensible to anyone on the outside. “Intercommunication between cultures in time and space is possible only because what makes men human is common to them, and acts as a bridge between them. But our values are ours, and theirs are theirs.”
  • Perhaps there are other worlds in which all principles are harmonized, but “it is on earth that we live, and it is here that we must believe and act.”77 By shattering certainty, Machiavelli showed how. “[T]he dilemma has never given men peace since it came to light,” Berlin lightly concludes, “but we have learnt to live with it.”
  • Posterity has long regarded Augustine and Machiavelli as pivots in the history of “western” thought because each, with enduring effects, shifted long-standing relationships between souls and states.
  • Philip promises obedience to God, not his subjects. Elizabeth serves her subjects, fitting God to their interests. The king, looking to Heaven, venerates. The queen, feet on earth, calculates. The differences test the ideas of Augustine and Machiavelli against the demands of statecraft at the dawn of the modern age.
  • Relishing opposites, the queen was constant only in her patriotism, her insistence on keeping ends within means, and her determination—a requirement for pivoting—never to be pinned down.
  • Pivoting requires gyroscopes, and Elizabeth’s were the best of her era. She balanced purposefulness with imagination, guile, humor, timing, and an economy in movement that, however extravagant her display, kept her steady on the tightrope she walked.
  • Machiavelli, thinking gyroscopically, advised his prince to be a lion and a fox, the former to frighten wolves, the latter to detect snares. Elizabeth went him one better by being lion, fox, and female, a combination the crafty Italian might have learned to appreciate. Philip was a grand lion, but he was only a lion.
  • princes can through conscientiousness, Machiavelli warned, become trapped. For a wise ruler “cannot observe faith, nor should he, when such observance turns against him, and the causes that made him promise have been eliminated. . . . Nor does a prince ever lack legitimate causes to color his failure to observe faith.”46
  • What we like to recall as the Elizabethan “golden age” survived only through surveillance and terror: that was another of its contradictions, maintained regretfully with resignation.
  • The queen’s instincts were more humane than those of her predecessors, but too many contemporaries were trying to kill her. “Unlike her sister, Elizabeth never burned men for their faith,” her recent biographer Lisa Hilton has written. “She tortured and hanged them for treason.”60 Toleration, Machiavelli might have said, had turned against Elizabeth. She wanted to be loved—who wouldn’t? It was definitely safer for princes, though, to be feared.
  • “The failure of the Spanish Armada,” Geoffrey Parker has argued, “laid the American continent open to invasion and colonization by northern Europeans, and thus made possible the creation of the United States.” If that’s right, then the future pivoted on a single evening—August 7, 1588—owing to a favorable wind, a clever lord admiral, and a few fiery ships. Had he succeeded, Philip would have required Elizabeth to end all English voyages to America.4
  • In contrast to Spain’s “new world” colonies—and to the territories that France, more recently, had claimed (but barely settled) along the banks of the St. Lawrence, the Great Lakes, and the Ohio and Mississippi rivers—British America “was a society whose political and administrative institutions were more likely to evolve from below than to be imposed from above.”10 That made it a hodgepodge, but also a complex adaptive system.
  • The principles seem at odds—how can supremacies share?—but within that puzzle, the modern historian Robert Tombs has suggested, lay the foundations of England’s post-Stuart political culture: [S]uspicion of Utopias and zealots; trust in common sense and experience; respect for tradition; preference for gradual change; and the view that “compromise” is victory, not betrayal. These things stem from the failure of both royal absolutism and of godly republicanism: costly failures, and fruitful ones.
Javier E

Niall Ferguson: Ukraine Invasion Struggles Could Be the End for Putin - Bloomberg - 0 views

  • What makes history so hard to predict — the reason there is no neat “cycle” of history enabling us to prophesy the future — is that most disasters come out of left field.
  • Unlike hurricanes and auto accidents, to which we can at least attach probabilities, the biggest disasters (pandemics and wars) follow power-law or random distributions. They belong in the realm of uncertainty, or what Nassim Nicholas Taleb, in his book “The Black Swan,” calls  “Extremistan.”
  • What’s more, as I argued in my book “Doom,” disasters don’t come in any predictable sequence.
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  • Ukraine is also receiving vital private-sector assistance, notably the delivery of Starlink internet terminals, which are helping maintain communications
  • All I can do is to apply history, as there is no model from political science or economics that can really help us here.
  • 1. Do the Russians manage to take Kyiv in a matter of two, three, four weeks or never?
  • At least one military analyst I respect said late last week that the Russian invasion force has around two weeks left before serious logistical and supply problems force Putin seriously to the negotiating table.
  • On the other hand, Western media seem over-eager to cover news of Russian reverses, and insufficiently attentive to the harsh fact that the invaders continue to advance on more than one front.
  • A better analogy than the Winter War with Finland may be the Soviet invasion of Afghanistan that began in December 1979.
  • Economic warfare between 1914 and 1918 was not a substitute for sending British armies to fight on the European continent, just as it had not been in the Napoleonic Wars against France.
  • What I cannot tell is whether or not these weapons and other equipment will suffice to sustain Ukrainian resistance over the coming weeks.
  • But the Ukrainians have no real answers to higher-altitude bombardment and missile attacks.
  • 2. Do the sanctions precipitate such a severe economic contraction in Russia that Putin cannot achieve victory?
  • I have heard it said that the breadth and depth of the sanctions imposed on Russia make them unprecedented. I disagree
  • recalls but does not quite match the sanctions that Britain and its allies imposed on Germany at the outbreak of World War
  • It seems there are seven distinct historical processes at work and it’s not clear which is going fastest.
  • Then, as now, it was possible for an increasingly authoritarian government to impose economic controls and divert resources away from civilian consumption to the war effort, while blaming the resulting deprivation on the enemy
  • We should remember that those measures did not defeat Germany, however, because — like Russia today — it had the resources to be self-sufficient
  • no one should forget that self-sufficiency is possible for Russia, albeit at the price of severe austerity, whether it is a choice or a consequence of war.
  • China is able to help Russia in ways that could mitigate the economic shock, just as for years it has helped Iran to circumvent U.S. sanctions by buying its oil.
  • Unlike Soviet citizens, who were accustomed to a state monopoly on communications, today’s Russians have come to rely as much as we do on Big Tech. Being cut off from the metaverse may prove a more psychologically painful deprivation than shortages of imported foods.
  • even a 35% quarterly decline in gross domestic product does not condemn a country to military defeat if its planes can still fly and its tanks still fire rounds.
  • 3. Does the combination of military and economic crisis precipitate a palace coup against Putin?
  • 4. Does the risk of downfall lead Putin to desperate measures (carrying out his nuclear threat)? 
  • The people with the power to arrest Putin are the people he counts on to execute his arrest orders: Nikolai Patrushev, the head of the Security Council and, like Putin, a long-serving KGB officer; Sergei Naryshkin, the head of foreign intelligence; and Alexander Bortnikov, who heads the Federal Security Service, the successor to the KGB.
  • 6. Does the West’s attention deficit disorder kick in before any of this?
  • If Putin’s goal was to deter members of NATO from offering direct military assistance to Ukraine, it seemed to have some effect.
  • Russian casualties are being caused by Ukrainians using arms supplied by multiple NATO countries, including the U.S. and Turkey, but they are mostly crossing into Ukraine from Poland. Might Putin therefore strike a target in eastern Poland — Lublin, say, or Przemysl?
  • he is surely more likely to do so if believes the U.S. would not immediately retaliate in kind against a Russian target. A key lesson of this entire crisis has been that indications of weakness on the U.S. side, which I discussed here last week, have emboldened Putin.
  • 5. Do the Chinese keep Putin afloat but on the condition that he agrees to a compromise peace that they offer to broker?
  • My guess is that the Chinese make no serious diplomatic move until they are convinced Putin’s invasion is thoroughly bogged down in Ukraine’s spring mud.
  • I would not bet the fate of Ukraine on Russian internal politics.
  • Remarkably, one U.S. legislator told me last week that he “couldn’t recall an issue more obsessively followed and more unifying among” his constituents.
  • The only real significance of Western public outrage at Putin’s actions is the political pressure it exerts on Biden and other leaders to take a tougher line with Russia.
  • 7. What is the collateral damage?
  • History shows that wars (much more than pandemics) are the most common cause of jumps in inflation.
  • The best-known recent illustration is the way wars in 1973 (Yom Kippur) and 1979 (Iran-Iraq) contributed to the great inflation of the Seventies
  • these price spikes are not confined to oil and gas but involve a host of other commodities. The prospect of this year’s Ukrainian grain harvest being disrupted means a significant surge in food prices, with all kinds of consequences, especially in developing countries.
  • A tsunami of war has struck Ukraine. Whether the Russian tide flows or ebbs in the coming weeks will do much to determine the course of world history for the rest of our lives.
  • Nor can we ignore the risks that may be lurking within the international financial system.
  • This is the first big crisis of Cold War II, which is in many ways like a mirror image of Cold War I, with China the senior partner, Russia the junior, and a hot war in Eastern Europe rather than East Asia (it was Korea’s turn in 1950).
  • I do not know how the crisis will turn out, but I do know it will have profound consequences for the course of the superpower contest.
  • If the invasion of Ukraine ends in disaster for the heroic defenders of Kyiv and their comrades, another disaster may well follow — and it could occur as far away as Taiwan. Conversely, if there is justice in the world and the disaster befalls the architect of this war, that too will give birth to some fresh and unforeseeable event.
  • Add these seven imponderables together and you see how profoundly important the next few weeks will be.
  • The failure of the administration to signal that it would retaliate is of a piece with last year’s reports that Biden’s national security team was considering ruling out first use of nuclear weapons in its new national military strategy. Nuclear missiles cease to be a deterrent if one side is unwilling to use them.
  • Today, however, the boot is on the other foot. Not only is Putin intimidating NATO; he may have achieved something more, namely a tacit admission by the Biden administration that it would not necessarily retaliate with nuclear weapons if Russia used them.
Javier E

Opinion | World War III Begins With Forgetting - The New York Times - 0 views

  • Yet how many Americans can truly envision what a third world war would mean? Just as great power conflict looms again, those who witnessed the last one are disappearing. Around 1 percent of U.S. veterans of World War II remain alive to tell their stories. It is estimated that by the end of this decade, fewer than 10,000 will be lef
  • The vast majority of Americans today are unused to enduring hardship for foreign policy choices, let alone the loss of life and wealth that direct conflict with China or Russia would bring.
  • Preparing the country shouldn’t begin with tanks, planes and ships. It will require a national effort of historical recovery and imagination — first and foremost to enable the American people to consider whether they wish to enter a major war if the moment of decision arrives.
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  • It wasn’t just major war that seemed passé. So did the need to pay any significant costs for foreign policy choices. Since the Vietnam War roiled American society, leaders moved to insulate the American public from the harms of any conflict, large or small: The creation of an all-volunteer force did away with the draft; air power bombed targets from safe heights; the advent of drones allowed killing by remote control.
  • The deaths of more than 7,000 service members in the post-Sept. 11 wars — and approximately four times as many by suicide — devastated families and communities but were not enough to produce a Vietnam-style backlash. Likewise, although the wars have cost a whopping $8 trillion and counting, the payments have been spread over decades and passed to the future.
  • Not having to worry about the effects of wars — unless you enlist to fight in them — has nearly become a birthright of being American.
  • Today the United States is again assuming the primary burden of countering the ambitions of governments in Moscow and Beijing. When it did so the first time, it lived in the shadow of world war and acted out of a frank and healthy fear of another. This time, lessons will have to be learned without that experience.
Javier E

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

  • 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
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