Skip to main content

Home/ History Readings/ Group items tagged machine learning

Rss Feed Group items tagged

Filter: All | Bookmarks | Topics Simple Middle
Javier E

Bill Moyers | Henry Giroux: Zombie Politics and Casino Capitalism - 0 views

www.truth-out.org/...politics-and-casino-capitalism

US crisis culture economic capitalism zombie politics democracy intellectual rationality

shared by Javier E on 02 Jan 14 - No Cached
  • you have a consolidation of power that is so overwhelming, not just in its ability to control resources and drive the economy and redistribute wealth upward, but basically to provide the most fraudulent definition of what a democracy should be. I mean, the notion that profit making is the essence of democracy, the notion that economics is divorced from ethics, the notion that the only obligation of citizenship is consumerism, the notion that the welfare state is a pathology, that any form of dependency basically is disreputable and needs to be attacked, I mean, this is a vicious set of assumptions.
  • The biggest lie of all is that capitalism is democracy. We have no way of understanding democracy outside of the market, just as we have no understanding of how to understand freedom outside of market values.
  • Metaphorically. Two things happened. 1) There was this assumption that the government was evil except when it regulated its power to benefit the rich. So it wasn't a matter of smashing the government as Reagan seemed to suggest, it was a matter of rearranging it and reconfiguring it so it served the wealthy, the elites and the corporate,
  • ...22 more annotations...
  • Thatcher said something else that's particularly interesting in this discussion. She said there's no such thing as society. There are only individuals and families. And so what we begin to see is the emergence of a kind of ethic, a survival of the fittest ethic that legitimates the most incredible forms of cruelty, that seems to suggest that freedom in this discourse of getting rid of society, getting rid of the social-- that discourse is really only about self-interest, that possessive individualism is now the only virtue that matters. So freedom, which is essential to any notion of democracy, now becomes nothing more than a matter of pursuing your own self interests
  • I want to echo something that FDR once said, When he said that, you know, you not only have to have personal freedoms and political freedoms, the right to vote the right to speak, you have to have social freedom. You have to have the freedom from want, the freedom from poverty, the freedom from-- that comes with a lack of health care.
  • How do you get a discourse governing the country that seems to suggest that anything public, public health, public transportation, public values, you know, public engagement is a pathology?
  • Individualize the social, which means that all problems, if they exist, rest on the shoulders of individuals.
  • that the government-- the larger social order, the society has no responsibility whatsoever so that-- you often hear this, I mean, if there--I mean, if you have an economic crisis caused by the hedge fund crooks, you know and millions of people are put out of work and they're all lining up for unemployment, what do we hear in the national media? We hear that maybe they don't know how to fill out unemployment forms, maybe it's about character.
  • I think that what we haven't seen before is an attack on the social contract, Bill, that is so overwhelming, so dangerous in the way in which its being deconstructed and being disassembled that you now have as a classic example, you have a whole generation of young people who are now seen as disposable.
  • young people can't turn anywhere without in some way being told that the only obligation of citizenship is to shop, is to be a consumer. You can't walk on a college campus today and walk into the student union and not see everybody represented there from the local banks to Disneyland to local shops, all selling things.
  • Where are the public spaces for young people other learn a discourse that's not commodified, to be able to think about non-commodifiable values like trust, justice, honesty, integrity, caring for others, compassion. Those things, they're just simply absent, they're not part of those public spheres because those spheres have been commodified.
  • Zombie Politics and Culture in the Age of Casino Capitalism.” Why that metaphor, zombie politics? HENRY GIROUX: Because it's a politics that's informed by the machinery of social and civil death.
  • It's a death machine. It's a death machine because in my estimation it does everything it can to kill any vestige of a robust democracy. It turns people into zombies, people who basically are so caught up with surviving that they have no-- they become like the walking dead, you know, they lose their sense of agency-
  • This casino capitalism as we talk about it, right, one of the things that it does that hasn't been done before, it doesn't just believe it can control the economy. It believes that it can govern all of social life. That's different. That means it has to have its tentacles into every aspect of everyday life. Everything from the way schools are run to the way prisons are outsourced to the way the financial services are run to the way in which people have access to health care, it's an all-encompassing, it seems to me, political, cultural, educational apparatus.
  • as the social state is crippled, as the social state is in some way robbed, hollowed out and robbed of its potential and its capacities, what takes its place? The punishing state takes its place. You get this notion of incarceration, this, what we call the governing through crime complex where governance now has been ceded to corporations who largely are basically about benefiting the rich, the ultra-rich, the big corporations and allowing the state to exercise its power in enormously destructive and limited ways.
  • we kill the imagination by suggesting that the only kind of rationality that matters, the only kind of learning that matters is utterly instrumental, pragmatist. So what we do is we collapse education into training, and we end up suggesting that not knowing much is somehow a virtue. And I'll and I think what's so disturbing about this is not only do you see it in the popular culture with the lowest common denominator now drives that culture, but you also see it coming from politicians who actually say things that suggest something about the policies they'd like to implement.
  • Rick Santorum is not-- is kind of a, you know, an obvious figure. But when he stands up in front of a body of Republicans and he says, the last thing we need in the Republican party are intellectuals. And I think it's kind of a template for the sort of idiocy that increasingly now dominates our culture.
  • I think intellectuals are-- there are two ways we can describe intellectuals. In the most general sense, we can say, "Intellectuals are people who take pride in ideas. They work with ideas." I mean, they believe that ideas matter. They believe that there's no such thing as common sense, good sense or bad sense, but reflective sense.
  • how we learn what we learn and what we do with the knowledge that we have is not just for ourselves. It's for the way in which we can expand and deepen the very processes of democracy in general, and address those problems and anti-democratic forces that work against it.
  • I think the real issue here is, you know, what would it mean to begin to do at least two things?
  • one is to develop cultural apparatuses that can offer a new vocabulary for people, where questions of freedom and justice and the problems that we're facing can be analyzed in ways that reach mass audiences in accessible language. We have to build a formative culture
  • Secondly, we've got to overcome the fractured nature of these movements. I mean the thing that plagues me about progressives in the left and liberals is they are all sort of ensconced in these fragmented movements
  • here's the contradiction I hear in what you're saying. That if you write about a turning toward despair and cynicism in politics. Can you get movements out of despair and cynicism? Can you get people who will take on the system when they have been told that the system is so powerful and so overwhelming that they've lost their, as you call it, moral and political agency?
  • to be different than it is now, rather than romanticizing hope and turning it into something Disney-like, right, it really has to involve the hard work of A) recognizing the structures of domination that we have to face, B) organizing collectively and somehow to change those, and C) believing it can be done, that it's worth the struggle.
  • I refuse to become complicitous. I refuse to say--I refuse to be alive and to watch institutions being handed over to right wing zealots. I refuse to be alive and watch the planet be destroyed. I mean, when you mentioned-- you talk about the collective imagination, you know, I mean that imagination emerges when people find strength in collective organizations, when they find strength in each other.
Javier E

Opinion | The 100-Year Extinction Panic Is Back, Right on Schedule - The New York Times - 0 views

www.nytimes.com/...-doom-extinction-humanity.html

culture apocalypse 1920s panic extinction history reactionary

shared by Javier E on 26 Jan 24 - No Cached
  • The literary scholar Paul Saint-Amour has described the expectation of apocalypse — the sense that all history’s catastrophes and geopolitical traumas are leading us to “the prospect of an even more devastating futurity” — as the quintessential modern attitude. It’s visible everywhere in what has come to be known as the polycrisis.
  • Climate anxiety, of the sort expressed by that student, is driving new fields in psychology, experimental therapies and debates about what a recent New Yorker article called “the morality of having kids in a burning, drowning world.”
  • The conviction that the human species could be on its way out, extinguished by our own selfishness and violence, may well be the last bipartisan impulse.
  • ...28 more annotations...
  • a major extinction panic happened 100 years ago, and the similarities are unnerving.
  • The 1920s were also a period when the public — traumatized by a recent pandemic, a devastating world war and startling technological developments — was gripped by the conviction that humanity might soon shuffle off this mortal coil.
  • It also helps us see how apocalyptic fears feed off the idea that people are inherently violent, self-interested and hierarchical and that survival is a zero-sum war over resources.
  • Either way, it’s a cynical view that encourages us to take our demise as a foregone conclusion.
  • What makes an extinction panic a panic is the conviction that humanity is flawed and beyond redemption, destined to die at its own hand, the tragic hero of a terrestrial pageant for whom only one final act is possible
  • What the history of prior extinction panics has to teach us is that this pessimism is both politically questionable and questionably productive. Our survival will depend on our ability to recognize and reject the nihilistic appraisals of humanity that inflect our fears for the future, both left and right.
  • As a scholar who researches the history of Western fears about human extinction, I’m often asked how I avoid sinking into despair. My answer is always that learning about the history of extinction panics is actually liberating, even a cause for optimism
  • Nearly every generation has thought its generation was to be the last, and yet the human species has persisted
  • As a character in Jeanette Winterson’s novel “The Stone Gods” says, “History is not a suicide note — it is a record of our survival.”
  • Contrary to the folk wisdom that insists the years immediately after World War I were a period of good times and exuberance, dark clouds often hung over the 1920s. The dread of impending disaster — from another world war, the supposed corruption of racial purity and the prospect of automated labor — saturated the period
  • The previous year saw the publication of the first of several installments of what many would come to consider his finest literary achievement, “The World Crisis,” a grim retrospective of World War I that laid out, as Churchill put it, the “milestones to Armageddon.
  • Bluntly titled “Shall We All Commit Suicide?,” the essay offered a dismal appraisal of humanity’s prospects. “Certain somber facts emerge solid, inexorable, like the shapes of mountains from drifting mist,” Churchill wrote. “Mankind has never been in this position before. Without having improved appreciably in virtue or enjoying wiser guidance, it has got into its hands for the first time the tools by which it can unfailingly accomplish its own extermination.”
  • The essay — with its declaration that “the story of the human race is war” and its dismay at “the march of science unfolding ever more appalling possibilities” — is filled with right-wing pathos and holds out little hope that mankind might possess the wisdom to outrun the reaper. This fatalistic assessment was shared by many, including those well to Churchill’s left.
  • “Are not we and they and all the race still just as much adrift in the current of circumstances as we were before 1914?” he wondered. Wells predicted that our inability to learn from the mistakes of the Great War would “carry our race on surely and inexorably to fresh wars, to shortages, hunger, miseries and social debacles, at last either to complete extinction or to a degradation beyond our present understanding.” Humanity, the don of sci-fi correctly surmised, was rushing headlong into a “scientific war” that would “make the biggest bombs of 1918 seem like little crackers.”
  • The pathbreaking biologist J.B.S. Haldane, another socialist, concurred with Wells’s view of warfare’s ultimate destination. In 1925, two decades before the Trinity test birthed an atomic sun over the New Mexico desert, Haldane, who experienced bombing firsthand during World War I, mused, “If we could utilize the forces which we now know to exist inside the atom, we should have such capacities for destruction that I do not know of any agency other than divine intervention which would save humanity from complete and peremptory annihilation.”
  • F.C.S. Schiller, a British philosopher and eugenicist, summarized the general intellectual atmosphere of the 1920s aptly: “Our best prophets are growing very anxious about our future. They are afraid we are getting to know too much and are likely to use our knowledge to commit suicide.”
  • Many of the same fears that keep A.I. engineers up at night — calibrating thinking machines to human values, concern that our growing reliance on technology might sap human ingenuity and even trepidation about a robot takeover — made their debut in the early 20th century.
  • The popular detective novelist R. Austin Freeman’s 1921 political treatise, “Social Decay and Regeneration,” warned that our reliance on new technologies was driving our species toward degradation and even annihilation
  • Extinction panics are, in both the literal and the vernacular senses, reactionary, animated by the elite’s anxiety about maintaining its privilege in the midst of societal change
  • There is a perverse comfort to dystopian thinking. The conviction that catastrophe is baked in relieves us of the moral obligation to act. But as the extinction panic of the 1920s shows us, action is possible, and these panics can recede
  • To whatever extent, then, that the diagnosis proved prophetic, it’s worth asking if it might have been at least partly self-fulfilling.
  • today’s problems are fundamentally new. So, too, must be our solutions
  • It is a tired observation that those who don’t know history are destined to repeat it. We live in a peculiar moment in which this wisdom is precisely inverted. Making it to the next century may well depend on learning from and repeating the tightrope walk — between technological progress and self-annihilation — that we have been doing for the past 100 years
  • We have gotten into the dangerous habit of outsourcing big issues — space exploration, clean energy, A.I. and the like — to private businesses and billionaires
  • That ideologically varied constellation of prominent figures shared a basic diagnosis of humanity and its prospects: that our species is fundamentally vicious and selfish and our destiny therefore bends inexorably toward self-destruction.
  • Less than a year after Churchill’s warning about the future of modern combat — “As for poison gas and chemical warfare,” he wrote, “only the first chapter has been written of a terrible book” — the 1925 Geneva Protocol was signed, an international agreement banning the use of chemical or biological weapons in combat. Despite the many horrors of World War II, chemical weapons were not deployed on European battlefields.
  • As for machine-age angst, there’s a lesson to learn there, too: Our panics are often puffed up, our predictions simply wrong
  • In 1928, H.G. Wells published a book titled “The Way the World Is Going,” with the modest subtitle “Guesses and Forecasts of the Years Ahead.” In the opening pages, he offered a summary of his age that could just as easily have been written about our turbulent 2020s. “Human life,” he wrote, “is different from what it has ever been before, and it is rapidly becoming more different.” He continued, “Perhaps never in the whole history of life before the present time, has there been a living species subjected to so fiercely urgent, many-sided and comprehensive a process of change as ours today. None at least that has survived. Transformation or extinction have been nature’s invariable alternatives. Ours is a species in an intense phase of transition.”
malonema1

How will the UK adapt to the Fourth Industrial Revolution? - 0 views

www.information-age.com/ndustrial-revolution-123463894

industrial economy

shared by malonema1 on 16 Jan 17 - No Cached
  • The world has seen a remarkable improvement in the quality of life in the last 200 years or so
  • In fact, thanks to the computing and Internet revolution, the UK’s economy expanded more than 8 times in this period to reach $1.0932 trillion.
  • These developments are creating a world where humans and smart machines are becoming interdependent of each other.
  • ...4 more annotations...
  • This interconnectivity between people, between machines and between people and machines will help the economy to grow at an even faster pace, to an estimated US $150-170 trillion by 2050.
  • In 2015 there were 1,700 fatalities on UK roads and 162,000 seriously injured
  • Fears of AI as a ‘job-killer’ may well be overblown: while the technology will inevitably lead to certain roles being automated, business leaders are also confident that there will be an upswing in new types of job as well.
  • The UK in 2050 will be a place where people will live longer and learning will be continuous
Javier E

Can Megyn Kelly Escape Her Fox News Past? - The Atlantic - 0 views

www.theatlantic.com/...513842

fox news media propaganda politics obama

shared by Javier E on 06 Feb 17 - No Cached
  • The TV producer in Ailes saw a marketing niche, and the political operative in him saw a direct way of courting voters. Rupert Murdoch owned the network, but Ailes was its intellectual author. In the two decades since, the network has thrived without legitimate competition of any kind. It has proved to be a big tent, sheltering beneath it some excellent reporters but also a collection of blowhards, performance artists, cornballs, and Republican operatives in rehab from political failures and personal embarrassments. With the help of this antic cast, the Fox audience has come to understand something important that it did not know before: The people who make “mainstream” news and entertainment don’t just look down on conservatives and their values—they despise them.
  • Her understanding of the legal aspects of news stories and her tendency to conduct interviews as hostile cross-examinations (“Stay in bounds!” “I’ve already ceded the point!” “Don’t deflect!”) made her a riveting journalist-entertainer
  • Almost as soon as the election ended, Fox News went back to work on the mission, emphasizing a variety of themes, each intended to demonize the left. At the top of the list was the regular suggestion that Barack Obama was an America-hating radical, an elaboration of Glenn Beck’s observation (on Fox) that the president had “a deep-seated hatred for white people.” Other themes included the idea that straight white men were under ever-present threat from progressive policies and attitudes; that Planned Parenthood was a kind of front operation for baby murder; that political correctness had made the utterance of even the most obvious factual statements dangerous; and that the concerns of black America—including, especially, those of the Black Lives Matter movement—were so illogical, and so emotionally expressed, that they revealed millions of Americans to be beyond the reach of reason.
  • ...13 more annotations...
  • We will never know to what extent Fox created or merely reported on the factor that turned out to be so decisive in the election: that to be white and conscious in America was to be in a constant state of rage.
  • In the middle of all this, feeding clips of ammo into the hot Fox News machine, was Megyn Kelly. To watch her, during one of her interviews on the subject of race and policing, interrupt a black guest to ask her whether she’d ever called white people “crackers” was to see Kelly in action, fired up and ready to go. In some respects, she was an independent actor at Fox, with her own show and ultimate control of its editorial content. But she was also a cog in something turning, and what the great machine ultimately produced was President Donald Trump.
  • As she tells it, one of the first questions Ailes asked her was “how the daughter of a nurse and a college professor understood anything other than left wing dogma.” She replied that although she’d been raised in a Democratic household, she had always been apolitical. She got the job.
  • he wanted people who hadn’t been tainted by the left-wing media machine, so they could be trained in the attitudes and opinions the network had been founded to advance.
  • Kelly is an unbelievably talented broadcaster—smart, funny, quick-witted, and able to handle a bit of fluff with as much zeal as she tackles a serious story. There can’t have been anyone more telegenic in the history of the business.
  • By 2010, the network had become so popular that—according to Gabriel Sherman’s biography, The Loudest Voice in the Room—Ailes added a new goal to the mission: the election of the next president.
  • she evinced her signature political stance: free-market enthusiasm combined with Nixonian law-and-order conservatism. “Enjoy prison!” she would call out after showing a video of an especially inept criminal enterprise.
  • She popped off the screen—fun, sexy, tough—and became popular not just with conservatives but also (in the mode of a guilty pleasure) with many progressives, including her sometime nemesis Jon Stewart, who once said she was his favorite Fox personality.
  • to see her segments on Black Lives Matter—which first aired as the primaries were getting under way and continued until the general election itself—was to see how Fox often stirred up racial anger among its viewers, a kind of anger that was crucial fuel for the Republican outcome Roger Ailes so desired.
  • hen Kelly was a litigator in high-stakes lawsuits, she learned a skill of the trade: taunting her adversaries until they snapped. “I might say something passive-aggressive just to get opposing counsel mad,” she writes. “And then when he got worked up about it, I would say calmly, ‘You seem upset. Do you need a break? We can take a moment if you’d like to step outside and get yourself together.’ ” She became “an expert in making them lose their cool.”
  • n her regular application of it to black activists, she contributed to an ugly mood that was the hallmark of Fox all last year: one of white aggrievement at a country gone mad, led by a radical black president supported by irrational black protesters who were gaining power.
  • , she introduced her TV audience to Malik Shabazz, the president of Black Lawyers for Justice and a former president of the New Black Panthers Party. Shabazz is a radical—an anti-Zionist who believes that Jews dominated the Atlantic slave trade and were involved in the 9/11 attacks, he is in a sense far more radical than Bill Ayers—but Kelly did not tell the audience that. Nor did she tell them that she had had Shabazz on her show in the past. The two proved useful to each other; he got to go deep behind enemy lines to spread his theories, while she got to show her audience members a black man who really does hate them. But to the casual viewer, he seemed like merely another Black Lives Matter supporter, no more or less extreme in his views than D. L. Hughley.
  • This was Fox News last spring and summer and into the fall: a place where black guests were always a few prodding questions away from telling the audience what they really felt about whites, and a place where white hosts were quick to defend other members of their race from unfair accusations of bias. These tactics were integral to the network’s mission: to get conservative ideas out there, to help elect a Republican president, and to make exciting television while doing it. Kelly proved adept on all fronts.
Javier E

Opinion | Warning! Everything Is Going Deep: 'The Age of Surveillance Capitalism' - The... - 0 views

www.nytimes.com/...intelligence-surveillance.html

surveillance big data trust privacy truth crisis

shared by Javier E on 30 Jan 19 - No Cached
  • recent advances in the speed and scope of digitization, connectivity, big data and artificial intelligence are now taking us “deep” into places and into powers that we’ve never experienced before — and that governments have never had to regulate before.
  • deep learning, deep insights, deep surveillance, deep facial recognition, deep voice recognition, deep automation and deep artificial minds.
  • how did we get so deep down where the sharks live?
  • ...11 more annotations...
  • The short answer: Technology moves up in steps, and each step, each new platform, is usually biased toward a new set of capabilities. Around the year 2000 we took a huge step up that was biased toward connectivity, because of the explosion of fiber-optic cable, wireless and satellites.
  • Around 2007, we took another big step up. The iPhone, sensors, digitization, big data, the internet of things, artificial intelligence and cloud computing melded together and created a new platform that was biased toward abstracting complexity at a speed, scope and scale we’d never experienced before.
  • Over the last decade, these advances in the speed of connectivity and the elimination of complexity have grown exponentially
  • It means machines can answer so many more questions than nonmachines, also known as “humans.” The percentage of calls a chatbot, or virtual agent, is able to handle without turning the caller over to a person is called its “containment rate,” and these rates are steadily soaring. Soon, automated systems will be so humanlike that they will have to self-identify as machines.
  • “People are looking to achieve very big numbers. Earlier they had incremental, 5 to 10 percent goals in reducing their work force. Now they’re saying, ‘Why can’t we do it with 1 percent of the people we have?’
  • But bad guys, who are always early adopters, also see the same potential to go deep in wholly new ways.
  • Surveillance capitalism,” Zuboff wrote, “unilaterally claims human experience as free raw material for translation into behavioral data. Although some of these data are applied to service improvement, the rest are declared as a proprietary behavioral surplus, fed into advanced manufacturing processes known as ‘machine intelligence,’ and fabricated into prediction products that anticipate what you will do now, soon and later. Finally, these prediction products are traded in a new kind of marketplace that I call behavioral futures markets. Surveillance capitalists have grown immensely wealthy from these trading operations, for many companies are willing to lay bets on our future behavior.”
  • Unfortunately, we have not developed the regulations or governance, or scaled the ethics, to manage a world of such deep powers, deep interactions and deep potential abuses.
  • I wish I thought that catch-up was around the corner. I don’t. Our national discussion has never been more shallow — reduced to 280 characters.
  • This has created an opening and burgeoning demand for political, social and religious leaders, government institutions and businesses that can go deep — that can validate what is real and offer the public deep truths, deep privacy protections and deep trust.
  • But deep trust and deep loyalty cannot be forged overnight. They take time.
Javier E

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

DIIGO_FILE_HOME/7ui9/74ec4c99e72deda4a64da10692a15bf6

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

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

Artificial intelligence is ripe for abuse, tech executive warns: 'a fascist's dream' | ... - 0 views

www.theguardian.com/...ai-abuses-fascism-donald-trump

AI abuse tech authoritarian fascism

shared by Javier E on 13 Mar 17 - No Cached
  • “Just as we are seeing a step function increase in the spread of AI, something else is happening: the rise of ultra-nationalism, rightwing authoritarianism and fascism,” she said.
  • All of these movements have shared characteristics, including the desire to centralize power, track populations, demonize outsiders and claim authority and neutrality without being accountable. Machine intelligence can be a powerful part of the power playbook, she said.
  • “We should always be suspicious when machine learning systems are described as free from bias if it’s been trained on human-generated data,” Crawford said. “Our biases are built into that training data.
  • ...9 more annotations...
  • Another area where AI can be misused is in building registries, which can then be used to target certain population groups. Crawford noted historical cases of registry abuse, including IBM’s role in enabling Nazi Germany to track Jewish, Roma and other ethnic groups with the Hollerith Machine, and the Book of Life used in South Africa during apartheid.
  • Donald Trump has floated the idea of creating a Muslim registry. “We already have that. Facebook has become the default Muslim registry of the world,
  • research from Cambridge University that showed it is possible to predict people’s religious beliefs based on what they “like” on the social network. Christians and Muslims were correctly classified in 82% of cases, and similar results were achieved for Democrats and Republicans (85%). That study was concluded in 2013,
  • Crawford was concerned about the potential use of AI in predictive policing systems, which already gather the kind of data necessary to train an AI system. Such systems are flawed, as shown by a Rand Corporation study of Chicago’s program. The predictive policing did not reduce crime, but did increase harassment of people in “hotspot” areas
  • Another worry related to the manipulation of political beliefs or shifting voters, something Facebook and Cambridge Analytica claim they can already do. Crawford was skeptical about giving Cambridge Analytica credit for Brexit and the election of Donald Trump, but thinks what the firm promises – using thousands of data points on people to work out how to manipulate their views – will be possible “in the next few years”.
  • “This is a fascist’s dream,” she said. “Power without accountability.”
  • Such black box systems are starting to creep into government. Palantir is building an intelligence system to assist Donald Trump in deporting immigrants.
  • Crawford argues that we have to make these AI systems more transparent and accountable. “The ocean of data is so big. We have to map their complex subterranean and unintended effects.”
  • Crawford has founded AI Now, a research community focused on the social impacts of artificial intelligence to do just this “We want to make these systems as ethical as possible and free from unseen biases.”
saberal

Opinion | They Survived Covid. Now They Need Lung Transplants. - The New York Times - 0 views

www.nytimes.com/...covid-19-lung-transplants.html

Politics US Covid

shared by saberal on 30 Apr 21 - No Cached
  • He survived Covid-19, but his lungs were ravaged. After months of deep sedation, he is delirious, his muscles atrophied. And this 61-year-old still cannot breathe on his own.
  • his doctors and family will tell him that his lungs are never going to recover, and that this machine is a bridge that will help keep him alive until he can receive a transplant. If it turns out that he is not a transplant candidate — if he cannot build up enough strength, or if he develops a catastrophic new infection or organ failure — the machine will eventually be turned off. And he will die.
  • He is not alone.
  • ...8 more annotations...
  • Even considering patients like mine as recipients of new lungs represents a paradigm shift. A lung transplant is an arduous procedure, one that a very frail patient has little hope of surviving. And given that lung transplant programs are evaluated based on one-year mortality, they have a disincentive to take a chance on sicker patients.
  • When asked whether they want to receive a transplant after considering all the implications, many will say yes. But others say no.
  • Try to imagine: You go to the E.R. with a cough. You’re not even sure that you will be admitted. Days later you are intubated. Consciousness ceases. A month or two pass and then you wake up with hoses in your neck and you learn that transplant and all that comes with it is your only option to stay alive.
  • But a larger second wave is coming, this time of coronavirus survivors who have made it out of the hospital but are left with lungs that are irrevocably scarred.
  • Moving forward, this means that we will need to educate doctors in the community, outside of large academic centers, who simply might not think of post-Covid patients as candidates for transplants.
  • No one can survive the physical and emotional toll of transplant without assistance, especially in the first year. But not everyone is lucky enough to have people who can commit to helping with medications and appointments. Will we choose not to list someone whose family members live in a different state? How about a patient who would be an ideal candidate but simply lives an isolated existence?
  • Even as we prepare for this next wave, my 61-year-old patient and his family continue to wait. Standing at his bedside, I am struck by the reality that if his son had not pushed for him to be transferred to a hospital that would consider him a potential transplant candidate, if we did not have access to the machine that could make it possible to reach that goal, he surely would have died.
  • “If we look up at the mountain, we grow overwhelmed and feel that we are going to fail,” he tells them. “So we don’t worry about the peak. We focus on the individual steps. There is still no guarantee. But we’re going to attempt. That’s all we can do.”
Javier E

77 Days: Trump's Campaign to Subvert the Election - The New York Times - 0 views

www.nytimes.com/...trump-election-lie.html

trump election 2020 coup Politics conspiracy history gop

shared by Javier E on 03 Feb 21 - No Cached
  • Thursday the 12th was the day Mr. Trump’s flimsy, long-shot legal effort to reverse his loss turned into something else entirely — an extralegal campaign to subvert the election, rooted in a lie so convincing to some of his most devoted followers that it made the deadly Jan. 6 assault on the Capitol almost inevitable.
  • with conspiratorial belief rife in a country ravaged by pandemic, a lie that Mr. Trump had been grooming for years finally overwhelmed the Republican Party and, as brake after brake fell away, was propelled forward by new and more radical lawyers, political organizers, financiers and the surround-sound right-wing media.
  • Across those 77 days, the forces of disorder were summoned and directed by the departing president, who wielded the power derived from his near-infallible status among the party faithful in one final norm-defying act of a reality-denying presidency.
  • ...24 more annotations...
  • Throughout, he was enabled by influential Republicans motivated by ambition, fear or a misplaced belief that he would not go too far.
  • For every lawyer on Mr. Trump’s team who quietly pulled back, there was one ready to push forward with propagandistic suits that skated the lines of legal ethics and reason
  • That included not only Mr. Giuliani and lawyers like Sidney Powell and Lin Wood, but also the vast majority of Republican attorneys general, whose dead-on-arrival Supreme Court lawsuit seeking to discount 20 million votes was secretly drafted by lawyers close to the White House, The Times found.
  • With each passing day the lie grew, finally managing to do what the political process and the courts would not: upend the peaceful transfer of power that for 224 years had been the bedrock of American democracy.
  • The vote-stealing theory got its first exposure beyond the web the day before the election on Mr. Bannon’s show. Because of the Hammer, Mr. McInerney said, “it’s going to look good for President Trump, but they’re going to change it.” The Democrats, he alleged, were seeking to use the system to install Mr. Biden and bring the country to “a totalitarian state.”
  • with the White House counsel, Pat A. Cipollone, backing him, Mr. Barr told the president that he could not manufacture evidence and that his department would have no role in challenging states’ results, said a former senior official with knowledge about the meeting, a version of which was first reported by Axios. The allegations about manipulated voting machines were ridiculously false, he added; the lawyers propagating them, led by Mr. Giuliani, were “clowns.”
  • Yet as the suits failed in court after court across the country, leaving Mr. Trump without credible options to reverse his loss before the Electoral College vote on Dec. 14, Mr. Giuliani and his allies were developing a new legal theory — that in crucial swing states, there was enough fraud, and there were enough inappropriate election-rule changes, to render their entire popular votes invalid.
  • As a result, the theory went, those states’ Republican-controlled legislatures would be within their constitutional rights to send slates of their choosing to the Electoral College.
  • Yet as the draft circulated among Republican attorneys general, several of their senior staff lawyers raised red flags. How could one state ask the Supreme Court to nullify another’s election results? Didn’t the Republican attorneys general consider themselves devoted federalists, champions of the way the Constitution delegates many powers — including crafting election laws — to each state, not the federal government?
  • In an interview, Mr. Kobach explained his group’s reasoning: The states that held illegitimate elections (which happened to be won by Mr. Biden) were violating the rights of voters in states that didn’t (which happened to be won by Mr. Trump).
  • The lawsuit was audacious in its scope. It claimed that, without their legislatures’ approval, Georgia, Michigan, Pennsylvania and Wisconsin had made unconstitutional last-minute election-law changes, helping create the conditions for widespread fraud. Citing a litany of convoluted and speculative allegations — including one involving Dominion voting machines — it asked the court to shift the selection of their Electoral College delegates to their legislatures, effectively nullifying 20 million votes.
  • One lawyer knowledgeable about the planning, speaking on the condition of anonymity, said: “There was no plausible chance the court will take this up. It was really disgraceful to put this in front of justices of the Supreme Court.”
  • The next day, Dec. 9, Representative Mike Johnson of Louisiana sent an email to his colleagues with the subject line, “Time-sensitive request from President Trump.” The congressman was putting together an amicus brief in support of the Texas suit; Mr. Trump, he wrote, “specifically asked me to contact all Republican Members of the House and Senate today and request that all join.” The president, he noted, was keeping score: “He said he will be anxiously awaiting the final list to review.”
  • Some 126 Republican House members, including the caucus leader, Mr. McCarthy, signed on to the brief, which was followed by a separate brief from the president himself. “This is the big one. Our Country needs a victory!” Mr. Trump tweeted. Privately, he asked Senator Ted Cruz of Texas to argue the case.
  • By the time the bus pulled into West Monroe, La., for a New Year’s Day stop to urge Senator John Kennedy to object to certification, Mr. Trump was making it clear to his followers that a rally at the Ellipse in Washington on Jan. 6 was part of his plan. On Twitter, he promoted the event five times that day alone.
  • But talk at the rally was tilting toward what to do if they didn’t.“We need our president to be confirmed through the states on the 6th,” said Couy Griffin, the founder of Cowboys for Trump. “And right after that, we’re going to have to declare martial law.”
  • Though Ms. Kremer held the permit, the rally would now effectively become a White House production. After 12,000 miles of drumbeating through 44 stops in more than 20 states, they would be handing over their movement to the man whose grip on power it had been devised to maintain.
  • Mr. Barr had resigned in December. But behind the back of the acting attorney general, Jeffrey A. Rosen, the president was plotting with the Justice Department’s acting civil division chief, Jeffrey Clark, and a Pennsylvania congressman named Scott Perry to pressure Georgia to invalidate its results, investigate Dominion and bring a new Supreme Court case challenging the entire election. The scheming came to an abrupt halt when Mr. Rosen, who would have been fired under the plan, assured the president that top department officials would resign en masse.
  • But Mr. Cruz was working at cross-purposes, trying to conscript others to sign a letter laying out his circular logic: Because polling showed that Republicans’ “unprecedented allegations” of fraud had convinced two-thirds of their party that Mr. Biden had stolen the election, it was incumbent on Congress to at least delay certification and order a 10-day audit in the “disputed states.” Mr. Cruz, joined by 10 other objectors, released the letter on the Saturday after New Year’s.
  • The rally had taken on new branding, the March to Save America, and other groups were joining in, among them the Republican Attorneys General Association. Its policy wing, the Rule of Law Defense Fund, promoted the event in a robocall that said, “We will march to the Capitol building and call on Congress to stop the steal,” according to a recording obtained by the progressive investigative group Documented.
  • Mr. Stockton said he was surprised to learn on the day of the rally that it would now include a march from the Ellipse to the Capitol. Before the White House became involved, he said, the plan had been to stay at the Ellipse until the counting of state electoral slates was completed.
  • Defiantly, to a great roar from the plaza, Ms. Chafian cried, “I stand with the Proud Boys, because I’m tired of the lies,” and she praised other militant nationalist groups in the crowd, including the Oath Keepers and the Three Percenters.
  • Speakers including Mr. Byrne, Mr. Flynn, Mr. Jones, Mr. Stone and the Tennessee pastor Mr. Locke spoke of Dominion machines switching votes and Biden ballots “falling from the sky,” of “enemies at the gate” and Washington’s troops on the Delaware in 1776, of a fight between “good and evil.”“Take it back,” the crowd chanted. “Stop the steal.”
  • “What we do now is we take note of the people who betrayed President Trump in Congress and we get them out of Congress,” he said. “We’re going to make the Tea Party look tiny in comparison.”
lilyrashkind

6 Everyday Inventions That Debuted at World's Fairs - HISTORY - 0 views

www.history.com/...worlds-fairs-inventions

inventions world history us

shared by lilyrashkind on 14 Jan 22 - No Cached
  • Emerging from the medieval tradition of agricultural and trade fairs, the Great Exhibition of the Works of Industry of All Nations, held in London in 1851, was the first international gathering of this kind, and widely considered the first World’s Fair.
  • Throughout the rest of the 19th century, countries and companies used World’s Fairs as opportunities to make fairgoers from rapidly industrializing nations more comfortable with and confident in manufactured goods. In some cases, companies even built fully functional small-scale versions of their factories as part of their exhibition.
  • But the highlight and most eagerly anticipated part of these World’s Fairs was the introduction of new technologies and inventions. This provided fairgoers the chance to see the latest products and developments ahead of the rest of the public, and gave countries, industrialists and inventors an international stage from which to showcase their achievements. And while many of these inventions never caught on (it turns out, there’s not much demand for cigarette-smoking robots), there are others that continue to be used on a daily basis. Here are six examples of everyday inventions that debuted at World’s Fairs.
  • ...10 more annotations...
  • It’s easy to take the zipper for granted today, but before it was invented, getting (and staying) dressed involved securing clothing with ropes, ties, buttons or other fasteners.
  • After years of attempts, Bell achieved his goal of transmitting sound over a wire, and on March 7, 1876, obtained his first U.S. Patent for a device he labeled as “Improvement on Telegraphy”—now better known as the telephone.
  • The first World’s Fair to take place in the United States was held in Philadelphia in 1876, and also celebrated the 100th anniversary of the country’s founding.
  • Then, in 1893, inventor Whitcomb L. Judson received a patent for his “clasp locker” shoe fastener, and immediately partnered with businessman Colonel Lewis Walker to launch the Universal Fastener Company and manufacture his invention
  • Along with the zipper, the Garis-Cochran Dishwashing Machine was also first introduced to the public at the 1893 Chicago World’s Fair, in a display drawing crowds curious about the contraption capable of thoroughly washing and drying 240 dishes in two minutes. The crowd-pleasing exhibit was more than a decade in the making. In 1883, Ohio entrepreneur Josephine Garis Cochran grew frustrated with the amount of time it took to clean up after dinner parties, reportedly saying, “If nobody else is going to invent a dishwashing machine, I’ll do it myself.” And she did.
  • One of the biggest challenges that arose during the early days of electricity was getting it from the power source to an individual device. By the 1880s, entire houses were being wired for electricity, but electrical appliances had to be connected to the home’s main power source directly, posing serious safety risks to members of the household.
  • April 30, 1939, New York City: This is the scene viewed on the television receivers in the metropolitan area, as the National Broadcasting Company inaugurated the first regular television service to the American public telecasting the ceremonies marking the opening of the New York World's Fair. Bettmann via Getty Images
  • May 1, 1939 saw another television milestone: the launch of a regular television broadcast schedule on the National Broadcasting Company (NBC), which was owned by RCA.
  • Fairgoers could take what was advertised as “America’s first television tour” (presented by NBC), where they would learn about the history of the medium, as well as the science and engineering that made its broadcast possible.
  • In the age of smartphones, it’s easy to identify the touchscreen demonstration at the World’s Fair as a significant technological turning point, but according to Jack Neely, executive director of the Knoxville History Project and crowd controller at the World’s Fair, that wasn’t apparent at the time. “It was...one of those things you had to look fast to notice,” Neely told the University of Tennessee Daily Beacon in a 2017 interview.
Javier E

What Technology Wants - 0 views

www.carnegiecouncil.org/...0329.html

technology future Technium trends scaling culture evolution

shared by Javier E on 01 Nov 10 - No Cached
  • Do you know what technology is? We commonly think about technology as anything that was invented after you were born. My friend Denny Hills made kind of a version of that through his statement, "It's anything that doesn't work yet."
  • Wired, which was not about the technology, but about the culture around the technology. We like to think of ourselves as a lifestyle magazine. We are a magazine about technology culture in the way that Rolling Stone is a magazine about music culture.
  • This book came out of a little bit of my own efforts to try to understand what technology meant and where it should fit into the realm of the world. When a new technology came along, should we embrace it, or hold off?
  • ...43 more annotations...
  • What's the theory behind technology? Do we just deal with each one, one by one, or was there a kind of a framework to understand and have a perspective on technology?
  • All these technologies that we have now made are interrelated, they are codependent, and they form a kind of an ecosystem of technologies. You might even think of it as if these were species, as if it was a super-organism of technology.
  • I'm interested in this super-organism of all the technologies. I gave it a name. I call it the Technium.
  • In the larger sense, the Technium is anything that we make with our minds.
  • all these things are connected together and they form an interacting whole, a kind of a super-organism, that has in many ways its own slight bit of autonomy, and its own agenda.
  • It wants in the way that a plant wants light and so it will lean towards the light. It has an urgency to go towards light. It's not intelligent, it's not aware of it, but that's what it wants.
  • If it does want things, it means that it wants it independent of our choosing. At the same time we are making it; it is there because we exist. It's not independent of us, but it has some slight bit of autonomy.
  • Biologists are slowly coming around to admitting that there are directions in evolution. The standard orthodoxy for many years was that it was completely random, and that there was no direction whatsoever. Any ordinary person found that shocking because they could definitely see a direction in evolution.
  • We see an arc of increasing complexity in the long journey of life.
  • Along the long history there is movement towards increasing diversity.
  • There is also increasing movement towards specialization.
  • There is a trend towards increasing structure. Things become more and more complicated.
  • There is a trend towards emergence
  • There are other trends—towards ubiquity, towards energy efficiency, towards degrees of freedom.
  • What I'm suggesting is that there is a continuum, a connection back all the way to the Big Bang with these self-organizing systems that make the galaxies, stars, and life, and now is producing technology in the same way.
  • The energies flowing through these things are, interestingly, becoming more and more dense.
  • The amount of energy running through a sunflower, per gram per second of the livelihood, is actually greater than in the sun.
  • The most energy-dense thing that we know about in the entire universe is the computer chip in your computer. It is sending more energy per gram per second through that than anything we know.
  • The other thing that is evolving over time is the evolvability of the system. One of the things that life is doing is it's evolving its ability to evolve.
  • Another way to think about this is that one of the things that life likes to do is make eyeballs. Life evolution independently invented eyeballs 30 different times in different genres and taxonomies. It invented flapping wings four times. It invented venomous stings about 20 times independently, from bees, to snakes, to jellyfish. It also has invented minds many, many times.
  • We are going to fill the universe with all different kinds of thinkings, because only by having many different kinds of minds can we actually understand the universe. Our own mind is probably insufficient to completely comprehend the universe.
  • The reason why we want to embrace it with our full arms is because what technology brings us is an opportunity for everybody's special mix of talents to be expressed. Just as we all have different faces, we all have a different mix of aptitudes and abilities. We use technologies to express those things.
  • The question is: Was Moore's Law inevitable? What drives Moore's Law? Where is this coming from?
  • Moore's Law, not in terms of transistors, but in terms of measuring computer power, was happening long before Moore or anybody even noticed it. The effect was happening before anybody believed it.
  • this suggests is that this is actually an inherent attribute of the physics, and it suggests that it is independent of the economy. Even if the silicon chip had been invented in Stalinist Russia under a command economy, it probably would still follow exactly the same kind of curve.
  • Geoffrey West at the Santa Fe Institute looked at a whole bunch of technologies, like solar and batteries and other kinds of things, and they show this this scaling law holds true in many industries.
  • It has something to do with the basic shape of the economy and of physics, and it's not really a self-fulfilling prophecy. In this way I suggest that these kinds of curves are inevitable. One of the characteristics of the Technium is it exhibits these scaling laws.
  • we do know that the media that we have does rewire our brains. We know this by studies of people who are literate. They took scans in Peru of people who were illiterate and those who could read and write. They found that in fact their brains work differently—not just when they're reading, but just in general. After having five, ten or twenty years of education and learning to read and write, it actually changes how your brain works.
  • It's also very clear that if you are spending five or ten hours a day in front of a computer, that is going to change how your brain works. It is going to rewire how we're doing things.
  • We have a dependency on the alphabet. That's how we think about things. We need reading and writing. We think in terms of words. We imagine it. We see it around us. It's ubiquitous. We are dependent on the alphabet. That doesn't seem to bother us very much.
  • As these technologies become more ubiquitous and as we become dependent upon it, that's what it is. We will be dependent upon it. It will be our exobrain. We'll use it to remember. It will always be around.
  • We invented the external stomach, it's called cooking, that allows us to digest stuff that could not otherwise increase nutrition. It changed our jaw and our teeth. We are physically different people because of our inventions. While we can live on a raw diet, it's actually very hard to breed on a raw diet.
  • What we have done is become dependent on our technology, and we will become ever more so. That's just the definition of who we are. We are the first domesticated animals. We are a technology ourselves.
  • What I'm saying is that there is only a little more good in technology than bad, but a little is all we need. If we create one-tenth of a percent more than we destroy every year, we can make civilization, because that tenth of a percent compounded over centuries is all that we need.
  • Every time there's a new technology that comes along, we have the possibility to use it for harm or for good. We also suddenly have a new possibility and choice that we didn't have before. That new choice is that little tiny tenth of a percent that's better, because we have now another freedom that we didn't have before. That tips it into the good side. It's not much better, but that's all we need over the long term. That's why over the long term it's good, because it increases choices and possibilities.
  • Technology is not powerful unless it can be powerfully abused. There is going to be a learning period. There are going to be phases that people go through and then become addicted. They don't know how to use it.
  • DDT is horrible. Don't give it a job as a pesticide, and spray millions of acres of cotton fields. That's a terrible job and causes all kinds of havoc. Yet used locally and sprayed around households, DDT eliminates malaria and saves millions of lives a year, and it has very little environmental impact that way. That's a better job for this technology.
  • We want to find the right jobs for these things and the right frame. Just like there are no bad children, there are also no bad technologies. You've just got to find the right place for them.
  • My research has shown that there are very few species of technology that ever go extinct. That's the difference between biological evolution and technological evolution; in technology things don't go extinct. They can be resurrected.
  • Very few people go backwards. Why? Because we have to surrender so many choices and options.
  • As wholesome and as satisfying as those lives are, the price of going back to these places is surrendering choices and opportunities. In general, the whole arc of evolution is towards expanding those, and that's why by embracing technology we can align ourselves with this long arc throughout the cosmos into the future.
  • I did a calculation that showed three-quarters of the total energy that we use on the planet right now, at least in the United States, is used in servicing technology. Roughly, three-quarters of the gasoline that you use in your car is used to move the car and not you. You're just a minor passenger in this whole thing. We have energy used to heat the warehouses that are holding the stuff that we have or to move the stuff that we have. Already this Technium is consuming three-quarters of our energy.
  • That is also where it's going. There will be more technology used to support more technology. Most of the traffic on the Internet is not people talking to each other; it's machines talking to other machines.
Javier E

America, Learn From New York - The Atlantic - 0 views

www.theatlantic.com/...608875

medical response pandemic

shared by Javier E on 29 Mar 20 - No Cached
  • even for my senior attendings, it is the worst they have ever seen. Here, the curve is not flat. We are overwhelmed
  • There was a time for testing in New York, and we missed it. China warned Italy. Italy warned us. We didn’t listen. Now the onus is on the rest of America to listen to New York.
  • Many of my patients clearly haven’t received the message to stay home unless they’re in immediate need of professional medical assistance.
  • ...11 more annotations...
  • If they didn’t have the coronavirus before coming to our hospital, they probably do now. So much for gatherings of 10 people or fewer.
  • Meanwhile, my colleagues tend to patients in the critical-care bay with dipping oxygen levels, patients who can barely speak and may need breathing tubes.
  • Earlier in the month, we were told that positive-pressure oxygen masks, such as CPAP machines, were risky, as they would aerosolize the virus, increasing health-care workers’ risk of infection
  • But in recent days, running dangerously low on ventilators, we have attempted using CPAP machines to stave off the need for medically induced comas.
  • Nevertheless, we need to perform an alarming number of of intubations. Our ventilators are almost all in use, and the ICUs are at capacity.
  • On Wednesday, I greeted a patient I had discharged only one week prior. When I saw his name pop up on the board, my heart sank. He is just shy of 50, with hardly any past medical history, and he had seemed fine. Now he was gasping for air. His chest X-ray was no relief—COVID-19 for sure. I needed to admit him to the hospital, and set him up with oxygen, heart monitoring, and a bed.
  • My colleagues and I discuss this pandemic with a sardonic sense of helplessness. Some of us are getting sick. Our reality alters by the moment. Every day, we change our triage system. Each day could be the day that the masks run out. There is much we think but are too afraid to say to one another.
  • I do not want to see you in my hospital. I do not want you to go to any hospital in the United States. I do not want you to leave your home, except for essential food and supplies. I do not want you to get tested for the coronavirus, unless you need to be admitted to a hospital.
  • If you have mild symptoms, assume that you have the coronavirus. Stay home, wash your hands, call your doctor. Don’t come to the emergency department just because of a fever or cough. Receiving a test won’t change our recommendation that you remain in self-isolation. We don’t want you to expose yourself to those who definitely do have the virus.
  • Social distancing, while still crucial, came too late in New York to prevent a crisis. Maybe, just maybe, extreme measures can prevent this from happening in other cities around the country.
  • the hospital received one piece of good news yesterday. A coronavirus patient was successfully taken off a ventilator after two weeks, a first for our Medical ICU and a victory for the staff and, of course, the patient.
Javier E

Who's Afraid of Early Cancer Detection? - WSJ - 0 views

www.wsj.com/...on-grail-fda-approval-94f071a9

wsj health cancer detection test

shared by Javier E on 04 Feb 24 - No Cached
  • A diagnosis of pancreatic cancer usually means a quick death—but not for Roger Royse, who was in Stage II of the disease when he got the bad news in July 2022. The five-year relative survival rate for late-stage metastatic pancreatic cancer is 3%—which means that patients are 3% as likely to live five years after their diagnosis as other cancer-free individuals. But if pancreatic cancer is caught before it has spread to other organs, the survival rate is 44%.
  • some public-health experts think that’s just as well. They fret that widespread use of multicancer early-detection tests would cause healthcare spending to explode. Those fears have snarled Galleri and similar tests in a web of red tape.
  • Early diagnosis is the best defense against most cancers,
  • ...25 more annotations...
  • But only a handful of cancers—of the breast, lung, colon and cervix—have screening tests recommended by the U.S. Preventive Services Task Force
  • Many companies are developing blood tests that can detect cancer signals before symptoms occur, and Grail’s is the most advanced. A study found it can identify more than 50 types of cancer 52% of the time and the 12 deadliest cancers in Stages I through III 68% of the time.
  • There’s a hitch. The test costs $949 and isn’t covered by Medicare or most private insurance.
  • The trouble is that this cancer is almost never caught early. There’s no routine screening for it, and symptoms don’t develop until it is advanced. Mr. Royse, 64, had no idea he was sick until he took a blood test called Galleri, produced by the Menlo Park, Calif., startup Grail. He had surgery and chemotherapy and is now cancer-free.
  • Mr. Royse visited Grail’s website, which referred him to a telemedicine provider who ordered a test. Another telemedicine doctor walked him through his results, which showed a cancer signal likely emanating from the pancreas, gallbladder, stomach or esophagus.
  • An MRI revealed a suspicious mass on his pancreas, which a biopsy confirmed was cancerous. Mr. Royse had three months of chemotherapy, surgery and another three months of chemotherapy, which ended last February. Because pancreatic cancer often recurs, he gets CT and MRI scans every three months. In addition, he has signed up for startup Natera’s Signatera customized blood test, which checks DNA specific to the patient’s cancer and can signal its return before signs are visible on the scans
  • Grail’s test likewise looks for DNA shed by cancer cells, which is tagged by molecules called methyl groups that are specific to a cancer’s origin. Grail uses genetic sequencing and machine learning to recognize links between DNA methyl groups and particular cancers
  • The test “is based on how much DNA is being shed by tumor,” Grail’s president, Josh Ofman, says. “Some tumors shed a lot of DNA. Some shed almost none.
  • ut slow-growing tumors typically aren’t shedding a lot of DNA.” That reduces the probability that Grail’s test will identify indolent cancers that pose no immediate danger.
  • Grail’s test has a roughly 0.5% false-positive rate, meaning 1 in 200 patients who don’t have cancer will get a positive signal
  • Its positive predictive value is 43%, so that of every 100 patients with a positive signal, 43 actually have cancer
  • the legislation’s price tag could reduce political support. According to one private company’s estimate, the test could cost the government $39 billion to $145 billion over a decade. Mr. Goldman counters that analysts usually overestimate the costs and underestimate the benefits of medical interventions.
  • Because Grail uses machine learning to detect DNA-methylation cancer linkages, the Grail test’s accuracy should improve as more tests and patient data are collected
  • regulators may balk at approving the test, and insurers at covering it, until it becomes cheaper and more reliable.
  • How would the FDA weigh the risk that a false positive on a test like Grail’s could require invasive follow-up testing against the dire but hard-to-quantify risk that a deadly cancer wouldn’t be caught until it’s much harder to treat? It’s unclear.
  • some experts urge the FDA to require large randomized controlled trials before approving blood cancer tests. “Multicancer screening would entail tremendous costs and potentially substantial harms,” H. Gilbert Welch and Tanujit Dey of Brigham and Women’s Hospital wrote
  • Dr. Welch and Mr. Dey also suggested that companies should be required to prove their tests reduce overall mortality, even though the FDA doesn’t require drugmakers to prove their products reduce deaths or extend life. Clinical trials for the mRNA Covid vaccines didn’t show they reduced deaths.
  • One alternative is to rely on real-world studies, which Grail is already doing. One study of patients 50 and older without signs of cancer showed that the test doubled the number of cancers detected.
  • One recurring problem he has seen: “Epidemiologists are always getting cancer wrong,” he says. “Epidemiologists a decade ago said U.S. overtreats cancers. Well, no, the EU undertreats cancer.”
  • A 2012 study that he co-authored found that the higher U.S. spending on cancer care relative to Europe between 1983 and 1999 resulted in significantly higher survival rates for American patients than for those in Europe
  • By his study’s calculation, U.S. spending on cancer treatments during that period resulted in $556 billion in net benefits owing to reduced mortality.
  • He expects Galleri and other multicancer early-detection tests to reduce deaths and produce public-health and economic benefits that exceed their monetary costs
  • Expanding access to multicancer early-detection tests could also help solve the chicken-and-egg problem of drug development. Because few patients are diagnosed at early stages of some cancers, it’s hard to develop treatments for them
  • the positive predictive value for some recommended cancer screenings is far lower. Fewer than 1 in 10 women with an abnormal finding on a mammogram are diagnosed with breast cancer.
  • Mr. Royse makes the same point with personal force. “I would be dead right now if not for multicancer early-detection testing,” Mr. Royse told an FDA advisory committee last fall. “The longer the FDA waits, the more people are going to die. It’s that simple.”
Javier E

Eli Pariser on the future of the Internet - War Room - Salon.com - 0 views

www.salon.com/...index.html

personalization filtering bubble politics values net-neutrality

shared by Javier E on 11 Oct 10 - No Cached
  • Increasingly on the Internet, websites are personalizing themselves to suit our interests. We all see this happening at Amazon, where if you order a book, Amazon will send you the next book. We see it happening in Netflix, but it's also happening in a bunch of places where it's much less visible. For example, on Google, most people assume that if you search for BP, you'll get one set of results that are the consensus set of results in Google. Actually, that isn't true anymore. Since Dec. 4, 2009, Google has been personalized for everyone. So when I had two friends this spring Google "BP," one of them got a set of links that was about investment opportunities in BP. The other one got information about the oil spill. Presumably that was based on the kinds of searches that they had done in the past. If you have Google doing that, and you have Yahoo doing that, and you have Facebook doing that, and you have all of the top sites on the Web customizing themselves to you, then your information environment starts to look very different from anyone else's. And that's what I'm calling the "filter bubble": that personal ecosystem of information that's been catered by these algorithms to who they think you are.
  • What it's looking like increasingly is that the Web is connecting us back to ourselves. There's a looping going on where if you have an interest, you're going to learn a lot about that interest. But you're not going to learn about the very next thing over. And you certainly won't learn about the opposite view. If you have a political position, you're not going to learn about the other one. If you Google some sites about the link between vaccines and autism, you can very quickly find that Google is repeating back to you your view about whether that link exists and not what scientists know, which is that there isn't a link between vaccines and autism. It's a feedback loop that's invisible. You can't witness it happening because it's baked into the fabric of the information environment.
  • The Google CEO, Eric Schmidt, likes to tell people this statistic: From the beginning of civilization to 2003, if you took all of human intellectual output, every single conversation that ever happened, it's about two exabytes of data, about a billion gigabytes. And now two exabytes of data is created every five days
  • ...5 more annotations...
  • So there's this enormous flood of bits, and we need help trying to sort through it. We turn to these personalization agents to sift through it for us automatically and try to pick out the useful bits. And that's fine as far as it goes. But the technology is invisible. We don't know who it thinks we are, what it thinks we're actually interested in. At the end, it's a set of code, it's not a person, and it locks us into a specific kind of pixelated versions of ourselves. It locks us into a set of check boxes of interest rather than the full kind of human experience. I don't think with this information explosion that you can go back to an unfiltered and unpersonalized world. But I think you can bake into the code a sense of civic importance. You can have a sense that there are some things that we all need to be paying attention to, that we all need to be worried about, where you do want to see the top link on BP for everyone, not just investment information if you're interested in investments.
  • change happens on a bunch of levels, and the first is on an individual level. You can make sure that you're constantly seeking out new and interesting and provocative sources of information. Think of this as your information diet. The narcissistic stuff that makes you feel like you have all the right ideas and all the right opinions -- our brains are calibrated to love that stuff because in nature, in normal life, it's very rare. Now we have this thing that's feeding us lots of calories of that stuff. It takes some discipline to forgo the information junk food and seek out stuff that's a little more challenging.
  • the second piece is we've had institutions that have been mediating what we get to know for a long time. For most of the last century they were newspapers that produced about 85 percent of the news in that model. They were always commercial entities. But because they were making so much money, they were able to afford a sense of civics, a sense that the New York Times was going to put Afghanistan on the front page, even if it doesn't get the most clicks. So newspapers found this kind of happy medium that didn't always work perfectly, but it worked better than the alternative. I think now the baton is passing to Google, to Facebook, to the new filters to develop the same kind of sense of ethics about what they do. If you talk to the engineers, they're very resistant because they feel like this is just code, it doesn't have values, it's not a human thing. But of course they're writing code, and every human-made system has a sense of values.
  • the Internet was built on the principle that it would carry all different types of data. And it didn't really care what kind of data it was carrying. It was going to make sure that it got from Point A to Point B. That's the Internet: There's kind of a social contract between all the machines on the Internet that says, "I'll carry your data if you carry my data, and we'll leave it to the people on the edges of the network -- to your home PC or the PC that you're sending something to -- to figure out what the data means." That's the net neutrality principle.
  • big companies like Verizon and Comcast are looking at how the Internet is eroding their profit margins. They're saying to themselves, what can we do to get a piece of this growing pie? They want a tiered Internet where you can pay them to go to the front of the line with your data. That will really erode that amazing thing we all know the Internet facilitates: that anyone with an idea can reach the world. You talk to venture capitalists and they're scared. They say a new start-up is just never going to be able to buy the speed that a Google or a Microsoft will be able to. Incumbent industries will be able to get their data to you quickly and new start-ups won't have a chance. And as a result, you'll have a drying up of the entrepreneurialism that's happened on the Internet. And you'll have a drying up of the Wikipedias, the nonprofit projects. Wikipedia works because it's just as fast as Google. When Wikipedia starts to slow way down relative to Google, you're more likely to just go to Google
Javier E

What Does Sustainable Living Look Like? Maybe Like Uruguay - The New York Times - 0 views

www.nytimes.com/...uruguay-renewable-energy.html

uruguay sustainability sustainable history culture thrift

shared by Javier E on 06 Oct 22 - No Cached
  • your carbon bill is world-historically anomalous but normal among your neighbors: 17 tons for transportation, 14 tons for housing, eight tons for food, six tons for services, five tons for goods.
  • That household total, 50 tons, represents a carbon footprint of about 25 tons per person. It’s a figure that eclipses the global median by a factor of five and is nowhere close to where it needs to be if you — we — want to stave off the worst of warming’s effects: around two tons per person.
  • This is the problem with any climate policy, big or small: It requires an imaginative leap. While the math of decarbonization and electric mobilization is clear, the future lifestyle it implies isn’t always
  • ...36 more annotations...
  • This isn’t an American crisis alone. All around the world, developed nations have locked themselves into unsustainable, energy-intensive lifestyles.
  • Among those with the largest footprints are wealthy oil-producing microstates with small populations, like Qatar or Trinidad and Tobago, where the per-capita footprint pushes 60 tons
  • In the next tier, with the United States, are other sprawling, continent-size countries that use a lot of heating or cooling and where people tend to drive long distances, such as Canada and Australia (around 20 tons)
  • By dint of their density and reliance on mass transit, nations in Western Europe (as well as Japan and South Korea) make up most of the next tier, which cleaves roughly into two groups: places like Germany, Norway and the Netherlands that rely more on fossil fuels (around 15 tons),
  • places like the United Kingdom, Denmark and France that use a higher percentage of nuclear and renewable power. Though it’s half the size of an American’s, the footprint of someone in the typical French household still remains unsustainably high: around nine tons.
  • This is the paradox at the heart of climate change: We’ve burned far too many fossil fuels to go on living as we have, but we’ve also never learned to live well without them
  • the problem of the future is how to create a 19th-century carbon footprint without backsliding into a 19th-century standard of living. N
  • The greatest crisis in human history may require imagining ways of living — not just of energy production but of daily habit — that we have never seen before. How do we begin to imagine such a household?
  • With a carbon footprint hovering around the global median of 4.5 tons per capita, it falls within a narrow tier of nearly developed countries within sight of two tons per capita — the estimated amount needed to limit the world to 1.5 degrees Celsius of warming.
  • There are countries more prosperous, and countries with a smaller carbon footprint, but perhaps in none do the overlapping possibilities of living well and living without ruin show as much promise as in Uruguay.
  • Mujica harbored another deeper belief too. For years, he had been arguing that the “blind obsession to achieve growth with consumption” was the real cause of the linked energy and ecological crises.
  • In speeches, he pushed his people to reject materialism and embrace Uruguay’s traditions of simplicity and humility. “The culture of the West is a lie,” he told me. “The engine is accumulation. But we can’t pretend that the whole world can embrace it. We would need two or three more planets.”
  • He shared his own experience in solitary confinement, and how years without books or conversation drew him closer to the fundamentals of being: nature, love, family. “I learned to give value to little things in life. I kept some frogs as pets in prison and bathed them with my drinking water,”
  • “The true revolution is a different culture: learning to live with less waste and more time to enjoy freedom.”
  • By 2016, an array of biomass, solar and some 50 wind parks had replaced the grid’s use of oil, helping slash more than half a billion dollars from the country’s annual budget. Today, Uruguay boasts one of the world’s greenest grids, powered by 98 percent renewable energy.
  • prevailing economic conditions and something in Uruguay’s character had afforded the transition more receptivity than anyone predicted. This was one way in which a career in theoretical physics prepared Méndez for the world of policymaking, he said: “You have to be open to the solutions being very narrow and technical, or very wide and human.”
  • as the energy sector shifted, the mind-set in the country began to shift with it, Méndez said, sometimes in surprising ways. Some bought air-conditioning units, but many kept to their formerly low-consumption habits, continuing to hang their laundry and take the bus, dozens of which in Montevideo were now electric. Others bought plug-in timers to automate their laundries to run at night or installed solar water heaters on their roof
  • for Méndez, the biggest shift was among leaders. In cabinet and business meetings the problems of the future — like how to eliminate industrial waste and phase out gas entirely — began to feel like just that, he said: problems, not crises.
  • there appeared to be fundamental tension in how to bring Uruguayans along in the energy transition. On the one hand, the infrastructure shift needed to happen in the background, so the public never lost confidence in the grid — that part had been surprisingly smooth. But on the other hand, it was important to keep people engaged so they would support the necessary changes to come
  • Emaldi and her colleagues focused their efforts on electrifying transportation and growing the green-energy sector. The government eliminated duties and taxes on electric cars and rebranded a tax on gas as a CO2 tax, with a portion funding green initiatives.
  • “What comes in the near future will change more lives,” Minister Paganini told me. “You have to get into sectors or areas that are much more difficult than just changing the generation of electricity.” You need to change human behavior.
  • fossil fuels gave humanity the ability to choose our food, to transform a rainforest or windblown desert into something fertile and constant, a biotic vending machine from which eaters can select whatever they want whenever they want it. This choice now drives about a third of all global emissions. Most of them stem from the growing process itself — clearing land, fertilizing crops — with the bulk of the rest coming indirectly from the vast web of manufacturing and delivery systems that bring it to us: packaging crackers, refrigerating drumsticks, airlifting avocados.
  • One reason the global cattle industry had become so damaging, Baethgen said, was that too many grasslands had been razed or degraded. In the short term, feedlots produced more food, often with lower emissions, since cows got fatter faster and burped less frequently, but over the long term, without the grasslands to recycle carbon, net emissions built up. From Baethgen’s perspective, every damaged field thus represented a huge opportunity: By restoring grasslands, he could not only pull more greenhouse gases into the ground, but also grow more beef. And since the 1990s, Uruguay has managed a remarkable feat: increasing its annual production of beef without any increase in greenhouse gases — and doing all of this on natural pasturelands.
  • He believed too much climate science relied on big-picture modeling to drive engagement. “Those science-fiction scenarios were great to increase awareness,” he said. “But if you give a minister of agriculture information for the year 2080, that doesn’t do anything.” He waved a hand over the landscape. “You’re providing information, far in the future, with no resolution and no certainty. That’s the best combination to ensure paralysis. Nobody does anything.”
  • In his 2016 book, “The Great Derangement,” the Indian writer Amitav Ghosh says it’s unwise to reduce climate denial to “only a function of money and manipulation.” The sheer level of paralysis, he writes, “suggests that the climate crisis threatens to unravel something deeper, without which large numbers of the people would be at a loss to find meaning.” Ghosh wonders if the modern consumer mind-set can ever change, collectively or otherwise: “In a world where the rewards of a carbon-intensive economy are regarded as wealth, this must be reckoned as a very significant material sacrifice.”
  • Esponda described his family as middle to upper middle class. Both he and Laroca were economists for the city and together made about $30,000 a year. “Everybody in Uruguay is middle class,” he said. I thought I knew what he meant. Unlike in the United States, I found it difficult in Uruguay to discern class differences. Conspicuous displays of wealth seemed rare, as were the tiers of consumer goods that otherwise revealed someone’s spending. “There’s not the American consumerist mentality of ‘We need to get the next new thing,’”
  • On trips to New Orleans and Chicago, he had been transfixed by the selection of junk food in convenience stores, the undamaged furniture left on the street. “You guys throw away your whole home,” he told me. “Here, most of this stuff wouldn’t be trash.”
  • Esponda pointed to his couch, a sagging green camelback. It was given to them by his parents, he said, and barely fit his growing family anymore. But he couldn’t find a reason to replace it, even with a dual income that allowed them to save each month. “Why would I?” he said. It was a mentality apparent throughout the couple’s apartment. In stark contrast to most American homes with two kids, their apartment wasn’t overflowing with toys. Two bikes leaned against the wall by a plastic slide. “Our choices don’t really have anything to do with the environment,” he said. “It’s about saving money, yes, but also being careful with what we buy.”
  • Several people described frugality to me as a core tenet of the Uruguayan political project, though globalization had played a role, too.
  • something a man in the asentamientos said to me: “Nobody has confronted the real problem: How will the country grow?”
  • I thought of a single dad I met in Montevideo who said I shouldn’t think of his country as a model or example. It was too small, its progress too troubled. It was more like a laboratory for the rest of the world, he said.
  • We often picture the future as a kind of growth, a set of possibilities to expand and realize, but maybe it could also be the opposite, a present to reconcile and safeguard.
  • Part of the reason America has become so paralyzed by climate change is precisely that we’ve failed to acknowledge the limits it imposes — on where we can live, the things we can have, the household we can envision. This is a particularly difficult idea to sell to a country perched atop decades of accrued wealth, which was itself amassed by generations imagining further comfort and choice.
  • In the coming months, gas prices spiked, inflation climbed and the price of energy began to strangle Europe. No future seemed as certain as a less abundant one.
  • A former bank analyst at Bear Stearns, Estrada had decided to take a 75 percent pay cut to return home and eventually took a job with a local energy firm. “I read studies about how there’s a diminishing return on happiness above a certain income, and I experienced that,” he told me of living in New York. “I had more money than I had things I wanted to buy.” He said that contracting his life had allowed him to be more mindful of its details. It reminded him of the household his parents ran in the 1980s, when things were so precarious. No one left lights on or wasted water. They were mindful of the things they bought.
  • “We learn to live with less here,” he said. “And it’s made my life better.”
Javier E

It All Turns on Affection-Wendell E. Berry Lecture | National Endowment for the Humanities - 0 views

www.neh.gov/...wendell-e-berry-lecture

ambition conservatism culture economic affection

shared by Javier E on 09 Aug 13 - No Cached
  • Wallace Stegner. He thought rightly that we Americans, by inclination at least, have been divided into two kinds: “boomers” and “stickers.” Boomers, he said, are “those who pillage and run,” who want “to make a killing and end up on Easy Street,” whereas stickers are “those who settle, and love the life they have made and the place they have made it in.”2 “Boomer” names a kind of person and a kind of ambition that is the major theme, so far, of the history of the European races in our country. “Sticker” names a kind of person and also a desire that is, so far, a minor theme of that history, but a theme persistent enough to remain significant and to offer, still, a significant hope.
  • We may, as we say, “know” statistical sums, but we cannot imagine them. It is by imagination that knowledge is “carried to the heart” (to borrow again from Allen Tate).5 The faculties of the mind—reason, memory, feeling, intuition, imagination, and the rest—are not distinct from one another. Though some may be favored over others and some ignored, none functions alone. But the human mind, even in its wholeness, even in instances of greatest genius, is irremediably limited. Its several faculties, when we try to use them separately or specialize them, are even more limited.
  • The fact is that we humans are not much to be trusted with what I am calling statistical knowledge, and the larger the statistical quantities the less we are to be trusted. We don’t learn much from big numbers. We don’t understand them very well, and we aren’t much affected by them. The reality that is responsibly manageable by human intelligence is much nearer in scale to a small rural community or urban neighborhood than to the “globe.”
  • ...3 more annotations...
  • Propriety of scale in all human undertakings is paramount, and we ignore it. We are now betting our lives on quantities that far exceed all our powers of comprehension. We believe that we have built a perhaps limitless power of comprehension into computers and other machines, but our minds remain as limited as ever. Our trust that machines can manipulate to humane effect quantities that are unintelligible and unimaginable to humans is incorrigibly strange.
  • We cannot know the whole truth, which belongs to God alone, but our task nevertheless is to seek to know what is true. And if we offend gravely enough against what we know to be true, as by failing badly enough to deal affectionately and responsibly with our land and our neighbors, truth will retaliate with ugliness, poverty, and disease. The crisis of this line of thought is the realization that we are at once limited and unendingly responsible for what we know and do.
  • It is a horrible fact that we can read in the daily paper, without interrupting our breakfast, numerical reckonings of death and destruction that ought to break our hearts or scare us out of our wits. This brings us to an entirely practical question:  Can we—and, if we can, how can we—make actual in our minds the sometimes urgent things we say we know? This obviously cannot be accomplished by a technological breakthrough, nor can it be accomplished by a big thought. Perhaps it cannot be accomplished at all.
Javier E

When FitBit can track your workplace performance: the new wearable frontier - The Washi... - 0 views

www.washingtonpost.com/...ur-boss-track-your-performance

workplace performance wearable tracking surveillance tech privacy

shared by Javier E on 02 Jul 19 - No Cached
  • wearables can serve another purpose — determining whether you’re a productive employee. The data-obsessed may be quick to embrace such an assessment, but what if an employer has access to that information as well?
  • The researchers say their mobile-sensing system, which consists of fitness bracelets, sensors and a custom app, can measure employee performance with about 80 percent accuracy.
  • The system monitors physical and emotional signals that employees produce during the day and uses that data to create a performance profile over time that is designed to eliminate bias from evaluations
  • ...19 more annotations...
  • it could signal the beginning of a new era of virtual assistants that will redefine our relationships with intelligent machines.
  • providing someone with valuable insights about their productivity, stress levels during meetings or lifestyle habits that impact their ability to perform their job
  • “We set out to discover whether there was a way to move the needle from an almost backward way of assessing people’s workplace performance to using more objective measures.
  • research shows that conscientious people, who are often more detailed-oriented and disciplined, tend to be more productive
  • If it was possible to predict someone’s mental health by analyzing their social media feeds and smartphone data, Campbell wondered, could similar data be leveraged to improve employee performance evaluations?
  • The workers were fitted with a wearable fitness tracker that monitored heart functions, sleep, stress, and measurements such as weight and calorie consumption, as well as a smartphone app that tracked their physical activity, location, phone usage and ambient light.
  • Location beacons placed in the home and office measured participants time at work and breaks from their desk, giving researchers a comprehensive window into their day from one hour to the next.
  • The information was processed by cloud-based machine-learning algorithms that classified performance using factors such as the amount of time spent at the workplace, quality of sleep, physical activity and phone usage
  • “We want to use that information to empower workers to tell them whether they’re being influenced by levels of stress or sleep or other factors that may not be immediately obvious to them.”
  • What the research does not explain, he said, is what habits make someone conscientious in the first place, leaving a gap in knowledge that researchers hoped to fill.
  • “Very often when people try to detect what drives performance, they rely on personality, which actually reveals little about someone’s ability to do their job well,” he said. “Evaluations can be biased because they are infused with stereotyping of people or political influences inside an office. But when you can extract a pattern over weeks and months, we can be more certain that assessment is objective and neutral.
  • the results showed, perhaps not surprisingly, that high performers tended to have lower rates of phone usage.
  • They also experience deeper periods of sustained sleep and are more physically active than their lower performing colleagues.
  • Researchers discovered that high-performing supervisors tended to be more mobile during the day, but they visited a smaller number of distinct places during their working hours
  • High-performing non-supervisors, meanwhile, tend to spend more time at work during the weekends,
  • Future versions, they said, could be tailored to individual jobs and provide workers with meaningful information about changes in their mental well-being during meetings or suggestions for reducing stress each week
  • But they also acknowledge that the valuable private data could prove volatile if it falls into a company’s hands without employee consent. Campbell suggested there might be a middle ground, such as companies offering incentives to employees who opt into a program that treats precise assessment data as one tool among several for evaluating performance.
  • “If there was any point down the road where I could have an application on my phone that could provide an objective assessment of my performance, that might be an incentive for workers to use it," he said. “Imagine being able to say, ‘Here’s the evidence that I deserve to be promoted or that my boss is standing in my way.’"
  • “I can’t really look into a crystal ball, but I’m hopeful this passive sensing technology will be used to empower the workforce rather than used against them," he added.
Javier E

Opinion | Testing Can't Stop Coronavirus Now, But There Are Still Things We Can Do - Th... - 0 views

www.nytimes.com/...s-trump-testing-shortages.html

strategies pandemic equipment testing

shared by Javier E on 28 Mar 20 - No Cached
  • Of all the resources lacking in the Covid-19 pandemic, the one most desperately needed in the United States is a unified national strategy, as well as the confident, coherent and consistent leadership to see it carried out
  • The country cannot go from one mixed-message news briefing to the next, and from tweet to tweet, to define policy priorities. It needs a science-based plan that looks to the future rather than merely reacting to latest turn in the crisis.
  • rom an epidemiological perspective, the current debate, which pits human life against long-term economics, presents a false choice.
  • ...21 more annotations...
  • Just as a return to even a new normal is unthinkable for the foreseeable future — and well past Easter, Mr. Trump — a complete shutdown and shelter-in-place strategy cannot last for months
  • A middle-ground approach is the only realistic one — and defining what that looks like means doing our best to keep all such workers safe.
  • In three to four weeks, there will be a major shortage of chemical reagents for coronavirus testing
  • When leaders tell the truth about even near-desperate situations, when they lay out a clear and understandable vision, the public might remain frightened, but it will act rationally and actively participate in the preservation of its safety and security.
  • begin by stating a number of hard truth
  • The first is that no matter what we do at this stage, numerous hospitals in the United States will be overrun. Many people, including health care workers, will get sick and some will die. And the economy will tank. It’s too late to change any of this now.
  • It also means leadership. Above all, it means being realistic about what is possible and what is not, and communicating that clearly to the American public.
  • The second hard truth is that at this stage, any public health response that counts on widespread testing in the United States is doomed to fail.
  • it simply won’t be available.
  • Much better, instead, to immediately gear up for epidemic intelligence
  • illness surveillance, in which epidemiologists survey a sample of doctors’ offices in a given geographic region each day to learn how many patients sought care for illnesses with symptoms of fever, cough and muscle aches.
  • A third hard truth is that shortages of personal protective equipment — particularly N-95 masks — for health care workers will only get worse in the United States as global need continues to rise precipitously
  • If you can’t make nearly enough masks to meet the need, then you must conserve the masks you can make. Unfortunately, some hospitals in the United States are not employing science-based methods for conserving these invaluable lifesaving masks.
  • Making ventilators — machines that breathe for patients who cannot effectively do so on their own — poses an even more formidable challenge
  • a Medtronic ventilator has about 1,500 parts, supplied by 14 separate countries.
  • More machines might, at best, be manufactured by the hundreds a month — but not by the thousands, as is needed right now.
  • a national strategy and leadership are crucial. Otherwise, hospitals, governors and politicians will only vie against one anothe
  • “Respirators, ventilators, all of the equipment — try getting it yourselves,” Mr. Trump said
  • This is exactly the wrong message. The White House must take charge, keeping track of national inventory, purchasing the precious resources and distributing them where they are most needed at the moment.
  • More than anything, what the United States needs right now is for the president to undertake an intellectual Manhattan Project: gather the best minds in public health, medicine, medical ethics, catastrophe preparedness and response; political leadership; and private-sector manufacturing and the pharmaceutical industry.
  • The effort against Covid-19 will need to be bear fruit within days — and come up with a comprehensive but realistic blueprint for getting America through the next 12 to 18 months, or however long it takes for a vaccine to become widely available or herd immunity to take hold in the population
Javier E

Trump's GOP is Increasingly Racist and Authoritarian-and Here to Stay - The Bulwark - 0 views

thebulwark.com/authoritarian-and-here-to-stay

trump gop analysis 2020 election trumpism

shared by Javier E on 29 Nov 20 - No Cached
  • he inflicted on us a presidency which was ignorant, cruel, reckless, lawless, divisive, and disloyal.
  • Mendacity and bigotry became the mode of communication between America’s president and his party’s base.
  • Not only did he worsen a deadly pandemic—by immersing an angry and alienated minority in his alternate reality, he is sickening our future.
  • ...29 more annotations...
  • He rose from a political party bent on thwarting demographic change by subverting the democratic process; a party whose base was addicted to white identity politics, steeped in religious fundamentalism, and suffused with authoritarian cravings—a party which, infected by Trumpism, now spreads the multiple malignancies metastasized by Trump’s personal and political pathologies.
  • Since the civil rights revolution triggered an influx of resentful Southern whites, the GOP has catered to white grievance and anxiety.
  • Trump’s transformative contribution has been to make racial antagonism overt—a badge of pride that bonds him to his followers in opposition to a pluralist democracy that threatens their imperiled social and political hegemony.
  • Take the poll released last week by the Public Religion Research Institute (PRRI) measuring the attitudes of “Fox News Republicans”—the 40 percent of party adherents who trust Fox as their primary source of TV news. The survey found that 91 percent oppose the Black Lives Matter movement; 90 percent believe that police killings of blacks are “isolated incidents”; and 58 think that whites are victimized by racial discrimination, compared to 36 percent who think blacks are.
  • He comprehends his audience all too well
  • Their animus toward immigration is equally strong. Substantial majorities believe that immigrants consume a disproportionate amount of governmental services, increase crime in local communities, and threaten our cultural and ethnic character.
  • That sense of racial and cultural besiegement pervades the 73 percent of Fox News Republicans who, the survey found, believe that white Christians suffer from “a lot” of societal discrimination—more than double the number who say that blacks do
  • Another key subgroup of the GOP base, white evangelicals, harbors similar attitudes. The poll found that the majority adamantly disbelieve that the legacy of racial discrimination makes it difficult for African Americans to succeed
  • The head of the PRRI, Robert P. Jones, concludes that Trump arouses white Christians “not despite, but through appeals to white supremacy” based on evoking “powerful fears about the loss of White Christian dominance.”
  • In 2016, Vox reports, Trump carried whites by 54 to 39 percent; in 2020, by 57 to 42 percent (per the raw exit polls)
  • Tucker Carlson serves as a cautionary tale. When Carlson dismissed, as gently as possible, the crackpot allegations of Trump lawyer Sidney Powell about a sweeping conspiracy using rogue voting machines, he was savaged across the right-wing echo chamber as a spineless quisling. Lesson learned.
  • fear of displacement helps explain the profound emotional connection between Trump and Republican voters. Their loyalty is not to the political philosophy traditionally embraced by the GOP, but a visceral sense of racial, religious, and cultural identity—and the need to preserve it—which is instinctively authoritarian and anti-democratic.
  • Bartels surveyed respondents regarding four statements which, taken together, read like a blueprint for Trump: The traditional American way of life is disappearing so fast that we may have to use force to save it. A time will come when patriotic Americans have to take the law into their own hands. Strong leaders sometimes have to bend the rules in order to get things done. It is hard to trust the results of elections when so many people will vote for anyone who offers a handout.
  • Reports Bump: “Most Republicans and Republican-leaning independents agreed with the first statement. . . . Nearly three-quarters agreed that election results should be treated with skepticism.” Republicans and Republican-leaning independents were also “significantly more likely to say they agreed with the other two statements than that they disagreed.”
  • This lies at the heart of Trump’s appeal: his shared sense of victimization by an insidious elite; his unvarnished denunciation of white America’s supposed enemies; and his promise to keep them at bay—if necessary, by force. For many in the Republican base, he fulfills a psychic longing for an American strongman.
  • In the New York Times, Katherine Stewart describes the growth of “a radical political ideology that is profoundly hostile to democracy and pluralism, and a certain political style that seeks to provoke moral panic, rewards the paranoid and views every partisan conflict as a conflagration, the end of the world.”
  • “Christian nationalism is a creation of a uniquely isolated messaging sphere. Many members of the rank and file get their main political information not just from messaging platforms that keep their audiences in a world that is divorced from reality, but also from dedicated religious networks and reactionary faith leaders.”
  • As Republican strategists well appreciate, a party whose appeal is confined to conservative whites is, over the demographic long term, doomed to defeat. The GOP’s design is to postpone as long as possible their electoral day of reckoning.
  • In launching his naked attempt to disenfranchise the majority of voters in Arizona, Georgia, Michigan, Pennsylvania, and Wisconsin through assertions of fraud unprecedented in their speciousness and scope, Trump took the GOP’s distaste for free and fair elections to its logical conclusion: the abrogation of American democracy at the highest level.
  • Trump justified his anti-democratic sociopathy by proliferating a plethora of groundless and preposterous falsehoods calculated to delegitimize our electoral processes. He claimed that millions of phony mail-in ballots had been cast for Biden; that voting machines had been re-engineered to exclude millions more cast for him; and that Republican election observers had been excluded from many polling places by a host of local officials bent on serving a labyrinthine conspiracy to purloin the White House.
  • Never once did he or his lawyers cite a shred of evidence supporting any material impropriety. Rather his purpose was to convince the Republican base that they were being cheated of their leader by the insidious “other.” Numerous polls confirm that it’s working; typical is a Politico/Morning Consult survey showing that 70 percent of Republicans don’t believe the election was fairly conducted.
  • As Trevor Potter, a Republican who formerly headed the Federal Election Commission, told the New York Times, Trump “is creating a road map to destabilization and chaos in future years. . . . What he’s saying, explicitly, is if a party doesn’t like the election result they have the right to change it by gaming the system.”
  • Support for Trump’s wall is nearly unanimous (96 percent); two-thirds (66 percent) favor barring refugees from entering the United States; and a majority (53 percent) support separating children from their parents when a family enters the country without permission.
  • Ultimately, this otherworldly obduracy stems from Trump’s manifest psychological illness: his imperishable narcissism; his ineradicable drive to be noticed; his relentless need to dominate; his comprehensive carelessness of all considerations save what pleases him in the moment. Television turned this moral pygmy into a mythic figure—and he cannot let go.
  • Republican elites want very much to turn the page on Donald Trump following his loss. But . . . they do not have any say in the matter, because their party now belongs to him. And the party belongs to Donald Trump because he has delivered to Republican voters exactly what they want.
  • a notable phenomenon of Trump’s presidency is the degree to which financially embattled working-class whites imagined, contrary to observable reality, that their economic situation had improved—or soon would. There are few better examples of how politics mirrors psychology more than lived experience.
  • This fidelity is why some Republican gurus remain committed to Trump’s strategy of maximizing support among middle-class and blue-collar whites. After all, they argue, despite Trump’s defeat the GOP did better than expected in senatorial and congressional races. Why risk tinkering with his formula?
  • Finally, economic populism is antithetical to the donor classes who, in truth, did better under Trump than did anyone else. They got their tax cuts and their judges—the GOP’s pipeline for judicial nominees, the Federalist Society, is dedicated to advancing pro-corporate jurisprudence. This is not the prescription for worker-friendly policies.
  • For the foreseeable future, Trumpism will define the GOP. The path to regeneration runs not through reform but, one fears, must proceed from self-destruction. The wait time will be painful for the party, and fateful for the country.
Javier E

AI attack drone finds shortcut to achieving its goals: kill its operators - 0 views

www.thetimes.co.uk/...s-kill-its-operators-rhpn8kscc

ai threat

shared by Javier E on 02 Jun 23 - No Cached
  • An American attack drone piloted by artificial intelligence turned on its human operators during a flight simulation and killed them because it did not like being given new orders, the chief testing officer of the US air force revealed.
  • This terrifying glimpse of a Terminator-style machine seemingly taking over and turning on its creators was offered as a cautionary tale by Colonel Tucker “Cinco” Hamilton, the force’s chief of AI test and operations.
  • Hamilton said it showed how AI had the potential to develop by “highly unexpected strategies to achieve its goal”, and should not be relied on too much. He suggested that there was an urgent need for ethics discussions about the use of AI in the military.
  • ...6 more annotations...
  • The Royal Aeronautical Society, which held the high-powered conference in London on “future combat air and space capabilities” where Hamilton spoke, described his presentation as “seemingly plucked from a science fiction thriller.”
  • Hamilton, a fighter test-pilot involved in developing autonomous systems such as robot F-16 jets, said that the AI-piloted drone went rogue during a simulated mission to destroy enemy surface-to-air missiles (SAMs).
  • “We were training it in simulation to identify and target a SAM threat. And then the operator would say, ‘Yes, kill that threat’,” Hamilton told the gathering of senior officials from western air forces and aeronautics companies last month.
  • “The system started realising that, while they did identify the threat, at times the human operator would tell it not to kill that threat, but it got its points by killing that threat. So what did it do? It killed the operator. It killed the operator because that person was keeping it from accomplishing its objective.”
  • According to a blog post on the Royal Aeronautical Society website, Hamilton added: “We trained the system — ‘Hey don’t kill the operator – that’s bad. You’re gonna lose points if you do that.’ So what does it start doing? It starts destroying the communication tower that the operator uses to communicate with the drone to stop it from killing the target.”
  • The Royal Society bloggers wrote: “This example, seemingly plucked from a science fiction thriller, means that ‘You can’t have a conversation about artificial intelligence, intelligence, machine learning, autonomy if you’re not going to talk about ethics and AI,’ said Hamilton.”
‹ Previous 21 - 40 of 109 Next › Last »
Showing 20▼ items per page