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katyshannon

Periodic table's seventh row finally filled as four new elements are added | Science | ... - 0 views

www.theguardian.com/...as-four-new-elements-are-added

IFTTT chemistry new elements periodic table discovery history Education science

shared by katyshannon on 06 Jan 16 - No Cached
  • Guardian staff Sunday 3 January 2016 22.28 EST Last modified on Tuesday 5 January 2016 11.48 EST Share on Facebook Share on Twitter Share via Email Share on Pinterest Share on LinkedIn Share on Google+ Share on WhatsApp Shares 104,402 104k Comments 1,300 rounded-icon inline-bookmark inli
  • Four new elements have been added to the periodic table, finally completing the table’s seventh row and rendering science textbooks around the world instantly out of date.
  • The elements, discovered by scientists in Japan, Russia and America, are the first to be added to the table since 2011, when elements 114 and 116 were added.
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  • The four were verified on 30 December by the US-based International Union of Pure and Applied Chemistry, the global organisation that governs chemical nomenclature, terminology and measurement.
  • IUPAC announced that a Russian-American team of scientists at the Joint Institute for Nuclear Research in Dubna and Lawrence Livermore National Laboratory in California had produced sufficient evidence to claim the discovery of elements 115, 117 and 118.
  • The body awarded credit for the discovery of element 113, which had also been claimed by the Russians and Americans, to a team of scientists from the Riken institute in Japan.
  • Kosuke Morita, who was leading the research at Riken, said his team now planned to “look to the unchartered territory of element 119 and beyond.” Ryoji Noyori, former Riken president and Nobel laureate in chemistry said: “To scientists, this is of greater value than an Olympic gold medal”.
  • The elements, which currently bear placeholder names, will be officially named by the teams that discovered them in the coming months. Element 113 will be the first element to be named in Asia.
  • “IUPAC has now initiated the process of formalising names and symbols for these elements temporarily named as ununtrium, (Uut or element 113), ununpentium (Uup, element 115), ununseptium (Uus, element 117), and ununoctium (Uuo, element 118).”
  • New elements can be named after a mythological concept, a mineral, a place or country, a property or a scientist.
  • The four new elements, all of which are synthetic, were discovered by slamming lighter ­nuclei into each other and tracking the following decay of the radioactive superheavy elements.
  • Like other superheavy elements that populate the end of the periodic table, they only exist for fractions of a second before decaying into other elements.
malonema1

GOP senator: Trump did not make 's---hole' comment | TheHill - 0 views

thehill.com/...-did-not-make-shithole-comment

Trump US culture

shared by malonema1 on 14 Jan 18 - No Cached
  • I’m telling you he did not use that word, George. And I’m telling you it’s a gross misrepresentation. How many times do you want me to say that?” Perdue said after host George Stephanopoulos pressed him for an answer.Perdue was one of several lawmakers participating in a meeting with Trump last week when the president reportedly referred to immigrants from African nations, El Salvador and Haiti as coming from "shithole countries."
  • Trump allies see 's***hole' controversy as overblownTrump allies see 's***hole' controversy as overblownPlay VideoPlayMute0:00/0:43Loaded: 0%0:00Progress: 0%Stream TypeLIVE-0:43 SharePlayback Rate1xChaptersChaptersDescriptionsdescriptions off, selectedCaptions
  • "Following comments by the President, I said my piece directly to him yesterday. The President and all those attending the meeting know what I said and how I feel. I've always believed that America is an idea, not defined by its people but by its ideals," Graham said. 
aidenborst

Biden and his Covid-relief bill prove popular in new CNN poll - CNNPolitics - 0 views

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

Politics US Culture policy Pandemic economics Biden Biden-Administration popularity

shared by aidenborst on 10 Mar 21 - No Cached
  • In the new poll, 61% support the $1.9 trillion economic relief bill proposed by Biden and expected to pass in the House Wednesday, and several key provisions of the bill are even more popular. A broad majority of Americans (85%) say they support policies in the bill that would provide larger tax credits for families and make them easier for low-income households to claim, including majorities across party lines (95% of Democrats and 73% of Republicans support it). Around three-quarters favor provisions to provide funding to facilitate a return to the classroom for K-12 students (77%), and sending stimulus checks worth up to $1,400 per person to most families and individuals (76%). Both of those policies also have majority support across party lines (55% of Republicans support each, among Democrats, support tops 90% for each one).
  • Roughly two-thirds of Americans say that if the bill becomes law, it will help the economy at least some (66%), and 55% say it would help people like them. Those with lower annual incomes are more likely to say the bill will do a lot to help them than are those with higher incomes (46% of those earning less than $25,000 per year say it will help people like them a lot, compared with just 6% among those earning $100,000 or more per year), as are women (28% of women say it will help them a lot vs. 19% of men), and people of color (37% among people of color vs. 16% among Whites).
  • The broad popularity of the bill comes as just over half of Americans say they approve of the way Biden is handling the presidency (51%), while 41% disapprove.
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  • Biden's overall approval rating about two months into his presidency is higher than that of his predecessor, Donald Trump, who held a 45% approval rating in a CNN Poll in March 2017.
  • Even as the bill is poised to become a major legislative accomplishment for the Biden administration, the President receives somewhat mixed reviews for his handling of some issues, including environmental policy (50% approve, 41% disapprove), helping the middle class (50% approve, 43% disapprove), racial injustice (47% approve, 43% disapprove), foreign affairs (44% approve and 46% disapprove) and immigration (43% approve and 49% disapprove).
  • His approval rating for handling it stands at 49% approve to 44% disapprove, and just 30% say they have a lot of confidence in Biden to deal with the economy.
  • Biden's 51% lags behind other modern presidents, including the three most recent prior to Trump (Barack Obama, 64% in March 2009, George W. Bush, 58% in March 2001 and Bill Clinton, 53% in March 1993).
  • Both Biden and Trump appear to lag behind because of far sharper partisan polarization than their predecessors faced at this stage of their presidencies.
  • The share of Americans who say things in the country today are going well has rebounded after dropping sharply in January. Overall, 39% say things are going well now, up from 22% in January and about the same as in October 2020 just before the presidential election.
  • The methodology and weighting for the poll incorporates some changes to CNN's polling practices made starting with the January 2021 survey. Interviews conducted on cell phones made up 75% of the total, up from 65% in recent CNN surveys. Dialing extended over six days rather than four days, allowing for more effort to be made to contact those who are not easily reachable.
Javier E

Coronavirus in Context: CDC Director Discusses Next Steps in the War Against COVID - 0 views

www.webmd.com/...robert-redfield

public health culture crisis history pandemic preparation

shared by Javier E on 13 Aug 20 - No Cached
  • clearly in March, there started to be more introduction, part
  • For your country right now and for the war that we're in against COVID, I'm asking you to do four simple things. Wear a mask, social distance, wash your hands, and be smart about crowds.
  • you can actually get in the trial if you're 65 or 70-year-olds. We're not excluding people with diabetes, and obesity, and heart disease, which normally don't get in trial. We're not excluding pregnancy
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  • And I keep telling people, I'm not asking some of America to do it. We all got to do it. This is one of those interventions that got to be 95%, 96%, 97%, 98%, 99%, if it's going to work for us.
  • it's clearly going to be a major cause of death in the United States.
  • But if we don't do that, as I said last April, this could be the worst fall from a public health perspective, we've ever had.
  • one of my hopes that we'll take from this is that people now realize that public health matters. This nation is going to spend somewhere between $3, 4, 5, 6, 7 trillion in responding to this pandemic.
  • I think many people may not realize CDC is the background funding for the public health infrastructure of every city and every state in this nation. We need to over-invest. Get over-prepared.
sarahbalick

Leading Hezbollah commander and key Israel target killed in Syria | World news | The Gu... - 0 views

www.theguardian.com/...lled-israel-mustafa-badreddine

hezbollah commander israel killed

shared by sarahbalick on 13 May 16 - No Cached
  • Leading
  • Hezbollah
  • commander and key Israel target killed in Syria
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  • edia reports in Lebanon and Israel quickly suggested the blast had been caused by an Israeli airstrike, a suggestion to which Hezbollah gave weight, announcing it was investigating whether a “missile or artillery strike” had been responsible.
  • Badreddine was the most senior member of the organisation to have been killed since the
  • death
  • of his predecessor and brother-in-law, Imad Mughniyeh, who was assassinated by a joint Mossad/CIA operation in the Syrian capital in February 2008.
  • Announcing Badreddine’s death, Hezbollah said: “He said months ago that he would not return from Syria except as a martyr or carrying the flag of victory. He is the great jihadi leader Mustafa Badreddine, and he has returned today a martyr.”
  • The investigation will work to determine the nature of the explosion and its causes, whether it was due to an air or missile or artillery strike, and we will announce the results of the investigation soon.”
  • Hezbollah said he had been involved in nearly all the group’s operations since its inception in the early 1980s. Most had targeted Israel, which occupied Lebanon from 1982-2000. However, Badreddine had also been accused of leading a cell that was allegedly responsible for the assassination of former Lebanese prime minister Rafiq Hariri on the Beirut waterfront in February 2005.
  • Despite Israeli protests, Russia has recently proceeded with a long-delayed sale to Iran of the advanced S-300 weapons system, which can shoot down most modern fighter jets. Israeli officials have said they would prioritise tracking the whereabouts of the systems, the position of which in southern Lebanon would pose a potent threat to their air force.
  • Tens of thousands of mourners are expected to pay their respects at a shrine site for Hezbollah dead, which includes the graves of Imad and Jihad Mughniyah. Nasrallah is also expected to make a public statement – his second within a week. More news Topics Hezbollah Lebanon Iran Israel Middle East and North Africa Share on Facebook Share on Twitter Share via Email Share on Pinterest Share on LinkedIn Share on Google+ Share on WhatsApp Save for later Article saved <
Javier E

Trump's Harsh Talk With Malcolm Turnbull of Australia Strains Another Alliance - The Ne... - 0 views

www.nytimes.com/...malcolm-turnbull-refugees.html

australia trump alliance politics

shared by Javier E on 03 Feb 17 - No Cached
  • Australian attitudes toward relations with the United States, which have historically been favorable, are now under pressure from China and its trading weight, according to polls. That is largely because the enormous Chinese demand for Australia’s resources — particularly iron ore, natural gas and coal — has bolstered Australia’s economy for more than a decade.
  • After Mr. Trump, in office just a few days, scrapped the Trans-Pacific Partnership — a regional trade pact that the Obama administration had hoped would be an economic counterweight to China — Mr. Turnbull announced that he would seek to reconstitute the deal without the United States, but possibly including China, another indication of Beijing’s clout.
  • A 2016 survey conducted by the public policy group Lowy Institute asked respondents to identify the country that was more important to Australia; 43 percent chose the United States, and 43 percent China. In 2014, 48 percent had answered the United States, and only 37 percent had chosen China, said Sam Roggeveen, a senior fellow at the institute.
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  • According to the 2016 survey, 45 percent said that Australia should distance itself from the United States if Mr. Trump became president, Mr. Roggeveen said.
  • “Australia shares raw and finished intelligence in the closest possible collaboration you can imagine,” Mr. Jennings said. “It is extremely high tech. It is something no countries can equal
  • The United States operates signals intelligence and radar facilities in remote corners of Australia that are becoming more important as North Korea’s nuclear threat expand
  • “We can assume that number will now rise,” said Mr. Medcalf, of Australian National University. “This incident will only intensify the damage done by Trump’s abandonment of the T.P.P., which would have been a pillar of strategic partnership as well as of trade.”
  • China’s role in Asia and North Korea’s nuclear efforts are far more important to the United States-Australia alliance than any one telephone call, said Peter Hayes, an Australian who is the director of the Nautilus Institute, a California-based research institute on security issues. But Mr. Trump’s “ability to create chaos” has placed those important strategic questions under a “dark cloud,” he said.
  • “The United States has invested five decades in creating that system of alliances, and it is evident Trump is pretty ignorant of it and doesn’t care about it, to the extent he knows about it,” Mr. Hayes said.
Javier E

We're Making Life Too Hard for Millennials - The New York Times - 0 views

www.nytimes.com/...-too-hard-for-millennials.html

trends millennials life

shared by Javier E on 03 Aug 15 - No Cached
  • . The most educated generation in history is on track to becoming less prosperous, at least financially, than its predecessors.
  • They are faced with a slow economy, high unemployment, stagnant wages and student loans that constrict their ability both to maintain a reasonable lifestyle and to save for the future.Longer term, rising federal debt payments and increased spending on Social Security and Medicare will inflict a tremendous financial burden on them, threatening their own prospect of receiving promised retirement benefits
  • To a considerable extent, that’s the fault of my generation, the baby boomers. We were the children of the Greatest Generation, but we may also be the most irresponsible generation.
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  • A typical millennial averaged earnings of $33,883 (in 2013 dollars) between 2009 and 2013. That was down 9.3 percent (after adjustment for inflation) in just a decade and is the lowest since 1980. Older
  • So what’s going on? A major reason is the recession. Those who graduate in weaker economic times typically earn less than those who enter the work force during more robust periods. Starting behind often means never catching up
  • The wealth of millennials has been hit even harder than their incomes. Their median net worth was just $10,400 as of 2013, down 43 percent from the $18,200 that Gen Xers had in 1995 when they were under 35. With incomes squeezed, millennials are not only not saving much; they are dipping into whatever savings they do have.
  • Millennials also participate less frequently in 401(k) plans and, scarred by the recession, invest less and keep more than half their money in cash — not a great long-term strategy.
  • Members of this year’s graduating class left their campuses owing an average of $35,051, about twice the levels borne by their counterparts two decades earlier (after adjusting for inflation).
  • millennials are delaying purchasing cars and new homes, low mortgage rates notwithstanding. By June of this year, homeownership among Americans under 35 fell to 34.8 percent, down from a high of 43.6 percent in 2004.
  • millennials will also be the victims of the irresponsible fiscal policies pursued in large part by members of my generation. The massive budget deficits of recent years and projected needs to meet future obligations to retirees will result in a steady increase in federal debt, from less than 80 percent of gross domestic product today to an estimated 181 percent of G.D.P. by 2090.
  • we can start to put in place policies that will ease their burden. First and foremost would be to get the nation’s economy onto a stronger growth trajectory.
Javier E

President George W. Bush Is Still To Blame, Not Cheney or Rumsfeld - The Atlantic - 0 views

www.theatlantic.com/...414478

Bush president 43 iraq war temperament history politics

shared by Javier E on 06 Nov 15 - No Cached
  • Cheney and Rumsfeld may have provided the ideology that drove the United States to invade Iraq. But Bush provided the temperament. And that mattered even more.&nbsp;&nbsp;
  • Bush 41 accuses Rumsfeld of “a lack of humility, a lack of seeing what the other guy thinks. He’s more kick ass and take names.” But those same qualities describe Bush 43.
  • the common thread between Bush’s behavior before and after taking office was his penchant for high-risk moves based on his own instincts, irrespective of what anybody else thought
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  • George W. Bush, by contrast, was determined to be a “game changer.” Even as a candidate, notes former speechwriter Michael Gerson, “[T]he governor consistently pushed his policy team to ‘think big’; his most damning characterization of any proposal was, ‘This is small ball.’”
  • After 9/11, Cheney, Rumsfeld and Paul Wolfowitz pushed for an attack on Iraq, arguing that the true terrorist threat lay not with Al Qaeda but with terrorism’s alleged state sponsors. But Bush could have overruled them. Secretary of State Colin Powell opposed war with Iraq, and National Security Advisor Condoleezza Rice expressed no strong position. Counter-terrorism czar Richard Clarke considered the idea insane.
  • The reason Bush sided with Cheney and company, I suspect, is because attacking Iraq rather than stopping with the invasion of Afghanistan was the bigger, bolder move. During post-9/11 discussions, Bush often said he didn’t want to “pound sand,” as he believed Bill Clinton had done in response to previous terrorist attacks or “swat flies.” He repeatedly described the “war on terror” as a struggle on the magnitude of the Cold War and World War II.
  • Bush never tempered this grandiosity with a serious inquiry into the risks. “I’m not a textbook player. I’m a gut player,” he told his National Security Council two weeks after the attacks. According to Condoleezza Rice, there was little Bush disliked more than being told that a foreign policy issue was “complex.” And he didn’t see invading Iraq as particularly complex, in part, according to Iraqi exiles who met the President in January 2003, because he seemed unaware that Iraq was divided between Sunni and Shia Muslims.
sarahbalick

Danish parliament approves plan to seize assets from refugees | World news | The Guardian - 1 views

www.theguardian.com/...-to-seize-assets-from-refugees

danish parliament plan assets refugees world

shared by sarahbalick on 26 Jan 16 - No Cached
  • David Crouch in Copenhagen and Patrick Kingsley in London Tuesday 26 January 2016 12.55&nbsp;EST Last modified on Tuesday 26 January 2016 14.21&nbsp;EST Share on Facebook Share on Twitter Share via Email Share on Pinterest Share on LinkedIn Share on Google+ Share on WhatsApp Shares 5,011 5011 save-for-later__label sa
  • The bill presented by the centre-right minority government of the prime minister, Lars Løkke Rasmussen, was approved after almost four hours of debate by 81 of the 109 lawmakers present, as members of the opposition Social Democrats and two small rightwing parties backed the measures.
  • “There’s no simple answer for a single country, but until the world comes together on a joint solution [to the migrant crisis], Denmark needs to act,” MP Jakob Ellemann-Jensen of Rasmussen’s Venstre party said during the debate.
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  • ocial Democrat Dan Jørgensen addressed opponents of the bill, demanding: “To those saying what we are doing is wrong, my question is: What is your alternative?
  • “The alternative is that we continue to be [one of] the most attractive countries in Europe to come to, and then we end up like Sweden.”
  • We’re simply applying the same rules we apply to Danish citizens who wish to take money from the Danish government,” Knuth said.
  • “Morally it is a horrible way to treat people fleeing mass crimes, war, rapes. They are fleeing from war and how do we treat them? We take their jewellery.”
  • “A Danish citizen could be searched in an extreme case if the municipality has a suspicion of fraud, but you need court permission to do so. For refugees, you would not need a court permission.”
  • The law introduces restrictive measures on asylum seekers that increasingly hinder their ability to apply for asylum in Denmark. We are particularly concerned by reduced social benefits and restricted access to family reunification. We are also concerned that refugees with temporary protection are only allowed to reside in Denmark for one year and yet are only able to apply for family reunification after three years.”
Javier E

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

DIIGO_FILE_HOME/7ui9/74ec4c99e72deda4a64da10692a15bf6

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

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

Saudi Arabia Curbs Death Penalty in Move to Soften Image - WSJ - 0 views

www.wsj.com/...ve-to-soften-image-11610988102

Saudi Arabia

shared by mariedhorne on 19 Jan 21 - No Cached
  • Saudi Arabia Curbs Death Penalty in Move to Soften Image - WSJSaudi Arabia Curbs Death Penalty in Move to Soften Image - WSJRIYADH, Saudi Arabia—Saudi Arabia said Monday it had imposed a moratorium on capital punishment for drug-related offenses that led to an 85% reduction in executions, as the conservative Muslim kingdom seeks to soften its image&nbsp;to attract Western tourists and foreign investment.
  • The state-backed Human Rights Commission said 27 executions were recorded in 2020. That is down from 184 the year before, according to rights watchdog Amnesty International, when Saudi Arabia trailed only China and Iran globally.
  • Prince Mohammed, the 35-year-old de facto ruler, has previously said the government was working to change the law to reduce the punishment for some crimes from execution to life in prison.
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  • “This is a required step and now we hope to increase alternative punishments after long years of increased killing,” Mr. Hajji said. “But we want that to be done in a lawful and disciplined way, not randomly and arbitrarily.”
  • The 2018 killing and dismemberment of journalist Jamal Khashoggi inside the kingdom’s Istanbul consulate sparked global outrage and government pledges of justice for the perpetrators. Five people convicted in Mr. Khashoggi’s murder were initially given the death penalty, but their sentences were reduced to 20-year prison terms after his son said he forgave them.
aidenborst

Impeachment poll: A historic percentage of Americans want Trump removed - CNNPolitics - 0 views

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

Politics US trump history crisis Culture policy gop impeachment 25th-Amendment Biden removal

shared by aidenborst on 11 Jan 21 - No Cached
  • The potential removal of President Donald Trump from office starts out more popular than any other removal process of a president in recent American history. Removing Trump from office remains quite unpopular among Republicans, however.
  • You can see that well in an ABC News/Ipsos poll released on Sunday. The majority (56%) say Trump should be removed from office, while just 43% believe he should not be removed.
  • An average across polls since Wednesday (in which no pollster is counted more than once) shows that 50% of Americans want Trump to either be impeached, for the 25th Amendment to be invoked or for Trump to resign from office. The minority (43%) say that none of these should occur.
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  • When Democrats began an impeachment inquiry against Trump in September 2019, removing him from office wasn't anywhere near as popular. Before House Speaker Nancy Pelosi announced that inquiry, only about 40% of Americans were for impeaching and removing Trump. About half the electorate was against it.
  • The fact that so many Americans want Trump out of office is, indeed, historically unprecedented this early in the process.
  • What is clear cut is that Americans are very unhappy with Trump after the events and aftermath of Wednesday. The mere idea of removing a president from office is a big step. A lot of Americans look ready to take it again.
  • In order for Trump to be found guilty by the Senate this time around, at least 34% of Senate Republicans would have to vote yes.
  • Support among Republicans stood at just 13% in the ABC News/Ipsos poll. And an average of all polls since Wednesday puts that percentage at about 15%. About 10% to 15% of Republicans were in favor of impeaching and/or removing Trump during the last Trump impeachment proceedings. What happens to these percentages in the coming weeks is very much up in the air. Biden's going to be president in less than two weeks. He will be president and Trump will likely be gone from office by the time the Senate votes on any impeachment issues regarding Trump.
  • The percentage of Americans who wanted Bill Clinton impeached after his affair with Monica Lewinsky never climbed higher than 40%. Likewise, the percentage of Americans who thought Richard Nixon should be removed or should resign from office was at about 40% when the House voted to formally start an impeachment inquiry in February 1974.
  • The potential removal of President Donald Trump from office starts out more popular than any other removal process of a president in recent American history. Removing Trump from office remains quite unpopular among Republicans, however.
cartergramiak

Election at Hand, Biden Leads Trump in Four Key States, Poll Shows - The New York Times - 0 views

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trump election biden democrats gop us

shared by cartergramiak on 01 Nov 20 - No Cached
  • Joseph R. Biden Jr. holds a clear advantage over President Trump across four of the most important presidential swing states, a new poll shows, bolstered by the support of voters who did not participate in the 2016 election and who now appear to be turning out in large numbers to cast their ballots, mainly for the Democrat.
  • His strength is most pronounced in Wisconsin, where he has an outright majority of the vote and leads Mr. Trump by 11 points, 52 percent to 41 percent.
  • Arizona Ariz. (n=1,252) +4 Trump +6 Biden 49-43 Florida Fla. (1,451) +1 Trump +3 Biden 47-44 Pennsylvania Penn. (1,862) &lt;1 Trump +6 Biden 49-43 Wisconsin Wis. (1,253) &lt;1 Trump +11 Biden 52-41
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  • The margin of error is 3.2 percentage points in Wisconsin and Florida; 3 points in Arizona and 2.4 points in Pennsylvania.
  • More broadly, Mr. Trump is facing an avalanche of opposition nationally from women, people of color, voters in the cities and the suburbs, young people, seniors and, notably, new voters. In all four states, voters who did not participate in 2016, but who have already voted this time or plan to do so, said they support Mr. Biden by wide margins. That group includes both infrequent voters and young people who were not yet eligible to vote four years ago.
  • Melissa Dibble, 47, of Boynton Beach, Fla., is one of those newly active voters. A registered independent, Ms. Dibble said she did not vote in 2016 because she did not believe Mrs. Clinton was “the right president for our country” and found Mr. Trump “laughable.” She said on Friday that she planned to vote for Mr. Biden that afternoon.
  • Vince Kowalewski, 73, of Muhlenberg Township, Pa., said he had never voted in his life but was intent on voting against Mr. Trump, whom he called “the worst president we’ve ever had.”“I have to go in there and vote against him,” Mr. Kowalewski said.But Mr. Kowalewski said he also appreciated Mr. Biden’s health care policies, including the Affordable Care Act, which he credited with helping his daughter receive lifesaving cancer treatment.
  • Based on the poll, however, it seems that Mr. Biden rather than Mr. Trump could be the beneficiary of record-busting turnout.
  • In Arizona, for example, the president had an eight-point advantage with men but Mr. Biden was the overwhelming favorite of women, winning 56 percent of them compared with Mr. Trump’s 38 percent.
  • The other group that is propelling Mr. Biden is college-educated white voters, a traditionally Republican bloc that has fled the Trump-era party. The former vice president is leading by double digits among white voters with college degrees in Wisconsin, Pennsylvania and Arizona and beating him, 48 percent to 45 percent, with that constituency in Florida.
  • But Ms. Robles also said she believed there was a larger issue at stake in the vote.“I don’t want to be dramatic,” she said, “but I’m voting this year because it feels like democracy is at stake.”
pier-paolo

Charlemagne and the Holy Roman Empire - mrdowling.com - 0 views

www.mrdowling.com/703-charlemagne.html

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  • After the fall of the Roman Empire in Western Europe, Charlemagne built an empire that extended more than 800 miles from east to west. Though he ruled in an era many scholars describe as a “Dark Age," Charlemagne made the capital of his vast kingdom a center of learning.
  • Charlemagne was a Frank. The Franks were a Germanic tribe that developed in present-day France.
  • For many years after assuming the throne in 768, Charlemagne led his army on military campaigns throughout Western Europe, expanding the Frankish kingdom as he vanquished his foes. During his reign, Charlemagne doubled the size of Frankish territory to include present-day France, northern Spain, Germany, and Italy.
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  • The Frankish kingdom eventually included people of diverse cultures who spoke many languages, so Charlemagne appointed native members of the lands he conquered to administer the provinces in his name.
  • he set up schools throughout his empire, and invited scholars from throughout Europe to establish a palace school in Aachen, the German city where he moved his capital.
  • In 800, Charlemagne traveled to Rome to celebrate Christmas with Pope Leo III. As Charlemagne rose from prayer, Leo placed a crown on Charlemagne’s head and proclaimed him “Augustus,” emperor of the “Holy Roman Empire.” The coronation united Christendom under Charlemagne’s rule, but it also troubled the newly crowned emperor. If the Pope had the power to proclaim Charlemagne as King, the Pope might also have the right to remove his power.
  • The empire Charlemagne created crumbled soon after his death and the promise of returning the glory of Rome to Western Europe soon faded
  • Francis II, who ruled until the early nineteenth century, was the last monarch to call himself the Holy Roman Emperor. But after a defeat by Napoleon’s army, Francis renounced his title
Javier E

The Roman Republic Was Teetering. Then a Volcano Erupted 6,000 Miles Away. - The New Yo... - 0 views

www.nytimes.com/...rome-caesar-volcano.html

environmental volcano crisis roman republic empire

shared by Javier E on 24 Jun 20 - No Cached
  • a volcanic eruption in the remote Aleutian Islands, 6,000 miles away from the Italian peninsula, contributed to the demise of the Roman Republic. That eruption — and others before it and since — played a role in changing the course of history.
  • At the Desert Research Institute in Reno, Nev., it’s not unusual to find researchers in puffy parkas and wool hats handling chunks of ice in a minus 4 Fahrenheit “cold room.” Ice cores, typically drilled vertically from glaciers, hide bits of volcanic material that rained down from long-ago eruptions within their layers.
  • Joseph McConnell, a climate scientist at the institute, and his collaborators are in the business of looking for that debris. Using an instrument they designed and built, they melt the ice and pipe the water into an array of sensors. With hundreds of feet of tubing, the setup looks downright chaotic, but it’s exquisitely sensitive. The sensors pinpoint many substances, including about 30 different elements, and they do so by catching just tiny whiffs.“They have sensitivities of parts per quadrillion,” Dr. McConnell said.
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  • Volcanic ash, more generally known as tephra, sometimes hides in ice. It’s a special find because it can be geochemically tied to a specific volcano. “The tephra comes from the magma itself,
  • Sulfur is also indicative of a past eruption. Sulfur dioxide, a gas commonly belched by erupting volcanoes, reacts with water in the atmosphere to create sulfate aerosols. These tiny particles can linger in the stratosphere for years, riding wind currents, but they, like tephra, eventually fall back to Earth.
  • The ice also carries a time stamp. Dr. McConnell and his colleagues look for variations in elements like sodium, which is found in sea spray that’s seasonally blown inland. By simply counting annual variations in these elements, it’s possible to trace the passage of time, Dr. McConnell said. “It’s like a tree-ring record.”
  • In layers of ice corresponding to the early months of 43 B.C., they spotted large upticks in sulfur and, crucially, bits of material that were probably tephra. The timing caught the scientists’ attention.
  • Researchers have previously hypothesized that an environmental trigger may have helped set in motion the crop failures, famines and social unrest that plagued the Mediterranean region at that time. But until now, “There hasn’t been the kind of data that these scholars brought forth to really get those theories into the mainstream,”
  • The match was spot on, Dr. Plunkett said. “There are some events that are tricky. With Okmok, there’s nothing else that looks like it.”
  • This eruption was one of the largest of the last few millenniums, Dr. McConnell and his collaborators concluded, and the sulfate aerosols it created remained in the stratosphere for several years. These tiny particles are particularly good at reflecting sunlight, which means they can temporarily alter Earth’s climate.
  • “They’ve created, for a short term, global cooling events,”
  • Using climate models to simulate the impact of an Okmok eruption, Dr. McConnell and his collaborators estimated that parts of the Mediterranean, roughly 6,000 miles away, would have cooled by as much as 13.3 degrees Fahrenheit.
  • Rain patterns changed as well — some regions would have been drenched by 400 percent more precipitation than normal, the modeling revealed.
  • That climate shock came at precisely the wrong time, Dr. Clark said. “This was a period of Mediterranean-wide political, social and economic upheaval.”
  • Historical records compiled by Roman writers and philosophers note food shortages and famines. In 43 B.C., Mark Antony, the Roman military leader, and his army had to subsist on wild fruit, roots, bark and “animals never tasted before,” the philosopher Plutarch wrote.
  • For a society already reeling from the assassination of Julius Caesar the year before, such trying conditions might have exacerbated social unrest, the researchers concluded. They might even have kick-started transfers of political power that led to the rise of the Roman Empire.
  • “It’s an incredible coincidence that it happened exactly in the waning years of the Roman Republic when things were falling apart,”
  • The links in the study are probable, but not definite. “They’re not being heavy handed and saying this is absolutely it,” Dr. Holmberg said.
  • Egyptian society, before the installation of the Aswan Low Dam in the early 20th century, was anchored by the annual summer flooding of the Nile River. These summer floods, sustained by monsoon rains in the highlands of Ethiopia, delivered irrigation and silt, both critical to Egypt’s agrarian society. “The whole rhythm of the year was built around responding to the flood,” Dr. Manning of Yale said.
  • But volcanic eruptions, even those on the other side of the world, could have disrupted that flooding, Dr. Manning and his colleagues recently showed. Using records from Cairo’s Nilometer — an octagonal marble column that was used for recording Nile flood height from 622 to 1902 A.D., the team found that flooding tended to be weaker, or entirely absent, during years when there was a large volcanic eruption somewhere in the world.
  • he culprit, the team reasoned in a paper published a few years ago, was cooling caused by sulfate aerosols. When Earth cools after a large eruption, its atmospheric circulation patterns change. That can shift the invisible meeting point of Northern and Southern Hemisphere trade winds — the Intertropical Convergence Zone — that affects where monsoon rains tend to fall. When less precipitation falls over Ethiopia, home to a major tributary of the Nile, there’s less water available for flooding that year.
  • Ptolemaic-era records revealed that this reduced flooding had socioeconomic and political consequences. Revolts increased in the years following “Nile failure,” Dr. Manning and his colleagues found. Priestly decrees — intended to establish the political legitimacy of Greek rulers — also became more commonplace.
  • “There are still large unsourced mystery eruptions up until the early 19th century.”
  • Right now, roughly a dozen volcanoes are erupting. In all likelihood, they’re nothing to worry about — it’s doubtful you’ve even heard of them. But every once in a while, there’s bound to be a really big eruption. How its effects ripple around the world awaits to be seen.
Javier E

Collapsing Levels of Trust Are Devastating America - The Atlantic - 0 views

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  • American history is driven by periodic moments of moral convulsion
  • Harvard political scientist Samuel P. Huntington noticed that these convulsions seem to hit the United States every 60 years or so: the Revolutionary period of the 1760s and ’70s; the Jacksonian uprising of the 1820s and ’30s; the Progressive Era, which began in the 1890s; and the social-protest movements of the 1960s and early ’70s
  • A highly moralistic generation appears on the scene. It uses new modes of communication to seize control of the national conversation. Groups formerly outside of power rise up and take over the system. These are moments of agitation and excitement, frenzy and accusation, mobilization and passion.
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  • In 1981, Huntington predicted that the next moral convulsion would hit America around the second or third decade of the 21st century—that is, right about now.
  • Trump is the final instrument of this crisis, but the conditions that brought him to power and make him so dangerous at this moment were decades in the making, and those conditions will not disappear if he is defeated.
  • Social trust is a measure of the moral quality of a society—of whether the people and institutions in it are trustworthy, whether they keep their promises and work for the common g
  • When people in a society lose faith or trust in their institutions and in each other, the nation collapses.
  • This is an account of how, over the past few decades, America became a more untrustworthy society
  • under the stresses of 2020, American institutions and the American social order crumbled and were revealed as more untrustworthy still
  • We had a chance, in crisis, to pull together as a nation and build trust. We did not. That has left us a broken, alienated society caught in a distrust doom loop.
  • The Baby Boomers grew up in the 1950s and ’60s, an era of family stability, widespread prosperity, and cultural cohesion. The mindset they embraced in the late ’60s and have embodied ever since was all about rebelling against authority, unshackling from institutions, and celebrating freedom, individualism, and liberation.
  • The emerging generations today enjoy none of that sense of security. They grew up in a world in which institutions failed, financial systems collapsed, and families were fragile. Children can now expect to have a lower quality of life than their parents, the pandemic rages, climate change looms, and social media is vicious. Their worldview is predicated on threat, not safety.
  • Thus the values of the Millennial and Gen Z generations that will dominate in the years ahead are the opposite of Boomer values: not liberation, but security; not freedom, but equality; not individualism, but the safety of the collective; not sink-or-swim meritocracy, but promotion on the basis of social justice
  • A new culture is dawning. The Age of Precarity is here.
  • I’ve spent my career rebutting the idea that America is in decline, but the events of these past six years, and especially of 2020, have made clear that we live in a broken nation. The cancer of distrust has spread to every vital organ.
  • Those were the days of triumphant globalization. Communism was falling. Apartheid was ending. The Arab-Israeli dispute was calming down. Europe was unifying. China was prospering. In the United States, a moderate Republican president, George H. W. Bush, gave way to the first Baby Boomer president, a moderate Democrat, Bill Clinton.
  • The stench of national decline is in the air. A political, social, and moral order is dissolving. America will only remain whole if we can build a new order in its place.
  • The American economy grew nicely. The racial wealth gap narrowed. All the great systems of society seemed to be working: capitalism, democracy, pluralism, diversity, globalization. It seemed, as Francis Fukuyama wrote in his famous “The End of History?” essay for The National Interest, “an unabashed victory for economic and political liberalism.”
  • Nations with low social trust—like Brazil, Morocco, and Zimbabwe—have struggling economies.
  • We think of the 1960s as the classic Boomer decade, but the false summer of the 1990s was the high-water mark of that ethos
  • The first great theme of that era was convergence. Walls were coming down. Everybody was coming together.
  • The second theme was the triumph of classical liberalism. Liberalism was not just a philosophy—it was a spirit and a zeitgeist, a faith that individual freedom would blossom in a loosely networked democratic capitalist world. Enterprise and creativity would be unleashed. America was the great embodiment and champion of this liberation.
  • The third theme was individualism. Society flourished when individuals were liberated from the shackles of society and the state, when they had the freedom to be true to themselves.
  • For his 2001 book, Moral Freedom, the political scientist Alan Wolfe interviewed a wide array of Americans. The moral culture he described was no longer based on mainline Protestantism, as it had been for generations
  • Instead, Americans, from urban bobos to suburban evangelicals, were living in a state of what he called moral freedom: the belief that life is best when each individual finds his or her own morality—inevitable in a society that insists on individual freedom.
  • moral freedom, like the other dominant values of the time, contained within it a core assumption: If everybody does their own thing, then everything will work out for everybody.
  • This was an ideology of maximum freedom and minimum sacrifice.
  • It all looks naive now. We were naive about what the globalized economy would do to the working class, naive to think the internet would bring us together, naive to think the global mixing of people would breed harmony, naive to think the privileged wouldn’t pull up the ladders of opportunity behind them
  • Over the 20 years after I sat with Kosieva, it all began to unravel. The global financial crisis had hit, the Middle East was being ripped apart by fanatics. On May 15, 2011, street revolts broke out in Spain, led by the self-declared Indignados—“the outraged.” “They don’t represent us!” they railed as an insult to the Spanish establishment. It would turn out to be the cry of a decade.
  • Millennials and members of Gen Z have grown up in the age of that disappointment, knowing nothing else. In the U.S. and elsewhere, this has produced a crisis of faith, across society but especially among the young. It has produced a crisis of trust.
  • Social trust is a generalized faith in the people of your community. It consists of smaller faiths. It begins with the assumption that we are interdependent, our destinies linked. It continues with the assumption that we share the same moral values. We share a sense of what is the right thing to do in different situations
  • gh-trust societies have what Fukuyama calls spontaneous sociability. People are able to organize more quickly, initiate action, and sacrifice for the common good.
  • When you look at research on social trust, you find all sorts of virtuous feedback loops. Trust produces good outcomes, which then produce more trust. In high-trust societies, corruption is lower and entrepreneurship is catalyzed.
  • Higher-trust nations have lower economic inequality, because people feel connected to each other and are willing to support a more generous welfare state.
  • People in high-trust societies are more civically engaged. Nations that score high in social trust—like the Netherlands, Sweden, China, and Australia—have rapidly growing or developed economies.
  • Renewal is hard to imagine. Destruction is everywhere, and construction difficult to see.
  • As the ethicist Sissela Bok once put it, “Whatever matters to human beings, trust is the atmosphere in which it thrives.”
  • During most of the 20th century, through depression and wars, Americans expressed high faith in their institutions
  • In 1964, for example, 77 percent of Americans said they trusted the federal government to do the right thing most or all of the time.
  • By 1994, only one in five Americans said they trusted government to do the right thing.
  • Then came the Iraq War and the financial crisis and the election of Donald Trump. Institutional trust levels remained pathetically low. What changed was the rise of a large group of people who were actively and poi
  • sonously alienated—who were not only distrustful but explosively distrustful. Explosive distrust is not just an absence of trust or a sense of detached alienation—it is an aggressive animosity and an urge to destroy. Explosive distrust is the belief that those who disagree with you are not just wrong but illegitimate
  • In 1997, 64 percent of Americans had a great or good deal of trust in the political competence of their fellow citizens; today only a third of Americans feel that way.
  • In most societies, interpersonal trust is stable over the decades. But for some—like Denmark, where about 75 percent say the people around them are trustworthy, and the Netherlands, where two-thirds say so—the numbers have actually risen.
  • In America, interpersonal trust is in catastrophic decline. In 2014, according to the General Social Survey conducted by NORC at the University of Chicago, only 30.3 percent of Americans agreed that “most people can be trusted,”
  • Today, a majority of Americans say they don’t trust other people when they first meet them.
  • There’s evidence to suggest that marital infidelity, academic cheating, and animal cruelty are all on the rise in America, but it’s hard to directly measure the overall moral condition of society—how honest people are, and how faithful.
  • Trust is the ratio between the number of people who betray you and the number of people who remain faithful to you. It’s not clear that there is more betrayal in America than there used to be—but there are certainly fewer faithful supports around people than there used to be.
  • Hundreds of books and studies on declining social capital and collapsing family structure demonstrate this. In the age of disappointment, people are less likely to be surrounded by faithful networks of people they can trust.
  • Black Americans have high trust in other Black Americans; it’s the wider society they don’t trust, for good and obvious reasons
  • As Vallier puts it, trust levels are a reflection of the moral condition of a nation at any given time.
  • high national trust is a collective moral achievement.
  • High national distrust is a sign that people have earned the right to be suspicious. Trust isn’t a virtue—it’s a measure of other people’s virtue.
  • Unsurprisingly, the groups with the lowest social trust in America are among the most marginalized.
  • Black Americans have been one of the most ill-treated groups in American history; their distrust is earned distrust
  • In 2018, 37.3 percent of white Americans felt that most people can be trusted, according to the General Social Survey, but only 15.3 percent of Black Americans felt the same.
  • People become trusting when the world around them is trustworthy. When they are surrounded by people who live up to their commitments. When they experience their country as a fair place.
  • In 2002, 43 percent of Black Americans were very or somewhat satisfied with the way Black people are treated in the U.S. By 2018, only 18 percent felt that way, according to Gallup.
  • The second disenfranchised low-trust group includes the lower-middle class and the working poor.
  • this group makes up about 40 percent of the country.
  • “They are driven by the insecurity of their place in society and in the economy,” he says. They are distrustful of technology and are much more likely to buy into conspiracy theories. “They’re often convinced by stories that someone is trying to trick them, that the world is against them,”
  • the third marginalized group that scores extremely high on social distrust: young adults. These are people who grew up in the age of disappointment. It’s the only world they know.
  • In 2012, 40 percent of Baby Boomers believed that most people can be trusted, as did 31 percent of members of Generation X. In contrast, only 19 percent of Millennials said most people can be trusted
  • Seventy-three percent of adults under 30 believe that “most of the time, people just look out for themselves,” according to a Pew survey from 2018. Seventy-one percent of those young adults say that most people “would try to take advantage of you if they got a chance.
  • A mere 10 percent of Gen Zers trust politicians to do the right thing.
  • Only 35 percent of young people, versus 67 percent of old people, believe that Americans respect the rights of people who are not like them.
  • Fewer than a third of Millennials say America is the greatest country in the world, compared to 64 percent of members of the Silent Generation.
  • “values and behavior are shaped by the degree to which survival is secure.” In the age of disappointment, our sense of safety went away
  • Some of this is physical insecurity: school shootings, terrorist attacks, police brutality, and overprotective parenting at home
  • the true insecurity is financial, social, and emotional.
  • By the time the Baby Boomers hit a median age of 35, their generation owned 21 percent of the nation’s wealth
  • First, financial insecurity
  • As of last year, Millennials—who will hit an average age of 35 in three years—owned just 3.2 percent of the nation’s wealth.
  • Next, emotional insecurity:
  • fewer children growing up in married two-parent households, more single-parent households, more depression, and higher suicide rates.
  • Then, identity insecurity.
  • All the traits that were once assigned to you by your community, you must now determine on your own: your identity, your morality, your gender, your vocation, your purpose, and the place of your belonging. Self-creation becomes a major anxiety-inducing act of young adulthood.
  • liquid modernity
  • Finally, social insecurity.
  • n the age of social media our “sociometers”—the antennae we use to measure how other people are seeing us—are up and on high alert all the time. Am I liked? Am I affirmed?
  • Danger is ever present. “For many people, it is impossible to think without simultaneously thinking about what other people would think about what you’re thinking,” the educator Fredrik deBoer has written. “This is exhausting and deeply unsatisfying. As long as your self-conception is tied up in your perception of other people’s conception of you, you will never be free to occupy a personality with confidence; you’re always at the mercy of the next person’s dim opinion of you and your whole deal.”
  • In this world, nothing seems safe; everything feels like chaos.
  • Distrust sows distrust. It produces the spiritual state that Emile Durkheim called anomie, a feeling of being disconnected from society, a feeling that the whole game is illegitimate, that you are invisible and not valued, a feeling that the only person you can really trust is yourself.
  • People plagued by distrust can start to see threats that aren’t there; they become risk averse
  • Americans take fewer risks and are much less entrepreneurial than they used to be. In 2014, the rate of business start-ups hit a nearly 40-year low. Since the early 1970s, the rate at which people move across state lines each year has dropped by 56 percent
  • People lose faith in experts. They lose faith in truth, in the flow of information that is the basis of modern society. “A world of truth is a world of trust, and vice versa,”
  • In periods of distrust, you get surges of populism; populism is the ideology of those who feel betrayed
  • People are drawn to leaders who use the language of menace and threat, who tell group-versus-group power narratives. You also get a lot more political extremism. People seek closed, rigid ideological systems that give them a sense of security.
  • fanaticism is a response to existential anxiety. When people feel naked and alone, they revert to tribe. Their radius of trust shrinks, and they only trust their own kind.
  • When many Americans see Trump’s distrust, they see a man who looks at the world as they do.
  • By February 2020, America was a land mired in distrust. Then the plague arrived.
  • From the start, the pandemic has hit the American mind with sledgehammer force. Anxiety and depression have spiked. In April, Gallup recorded a record drop in self-reported well-being, as the share of Americans who said they were thriving fell to the same low point as during the Great Recession
  • These kinds of drops tend to produce social upheavals. A similar drop was seen in Tunisian well-being just before the street protests that led to the Arab Spring.
  • The emotional crisis seems to have hit low-trust groups the hardest
  • “low trusters” were more nervous during the early months of the pandemic, more likely to have trouble sleeping, more likely to feel depressed, less likely to say the public authorities were responding well to the pandemic
  • Eighty-one percent of Americans under 30 reported feeling anxious, depressed, lonely, or hopeless at least one day in the previous week, compared to 48 percent of adults 60 and over.
  • Americans looked to their governing institutions to keep them safe. And nearly every one of their institutions betrayed them
  • The president downplayed the crisis, and his administration was a daily disaster area
  • The Centers for Disease Control and Prevention produced faulty tests, failed to provide up-to-date data on infections and deaths, and didn’t provide a trustworthy voice for a scared public.
  • The Food and Drug Administration wouldn’t allow private labs to produce their own tests without a lengthy approval process.
  • In nations that ranked high on the World Values Survey measure of interpersonal trust—like China, Australia, and most of the Nordic states—leaders were able to mobilize quickly, come up with a plan, and count on citizens to comply with the new rules.
  • In low-trust nations—like Mexico, Spain, and Brazil—there was less planning, less compliance, less collective action, and more death.
  • Countries that fell somewhere in the middle—including the U.S., Germany, and Japan—had a mixed record depending on the quality of their leadership.
  • South Korea, where more than 65 percent of people say they trust government when it comes to health care, was able to build a successful test-and-trace regime. In America, where only 31 percent of Republicans and 44 percent of Democrats say the government should be able to use cellphone data to track compliance with experts’ coronavirus social-contact guidelines, such a system was never really implemented.
  • For decades, researchers have been warning about institutional decay. Institutions get caught up in one of those negative feedback loops that are so common in a world of mistrust. They become ineffective and lose legitimacy. People who lose faith in them tend not to fund them. Talented people don’t go to work for them. They become more ineffective still.
  • On the right, this anti-institutional bias has manifested itself as hatred of government; an unwillingness to defer to expertise, authority, and basic science; and a reluctance to fund the civic infrastructure of society, such as a decent public health system
  • On the left, distrust of institutional authority has manifested as a series of checks on power that have given many small actors the power to stop common plans, producing what Fukuyama calls a vetocracy
  • In 2020, American institutions groaned and sputtered. Academics wrote up plan after plan and lobbed them onto the internet. Few of them went anywhere. America had lost the ability to build new civic structures to respond to ongoing crises like climate change, opioid addiction, and pandemics, or to reform existing ones.
  • In a lower-trust era like today, Levin told me, “there is a greater instinct to say, ‘They’re failing us.’ We see ourselves as outsiders to the systems—an outsider mentality that’s hard to get out of.”
  • Americans haven’t just lost faith in institutions; they’ve come to loathe them, even to think that they are evil
  • 55 percent of Americans believe that the coronavirus that causes COVID-19 was created in a lab and 59 percent believe that the U.S. government is concealing the true number of deaths
  • Half of all Fox News viewers believe that Bill Gates is plotting a mass-vaccination campaign so he can track people.
  • This spring, nearly a third of Americans were convinced that it was probably or definitely true that a vaccine existed but was being withheld by the government.
  • institutions like the law, the government, the police, and even the family don’t merely serve social functions, Levin said; they form the individuals who work and live within them. The institutions provide rules to live by, standards of excellence to live up to, social roles to fulfill.
  • By 2020, people had stopped seeing institutions as places they entered to be morally formed,
  • Instead, they see institutions as stages on which they can perform, can display their splendid selves.
  • People run for Congress not so they can legislate, but so they can get on TV. People work in companies so they can build their personal brand.
  • The result is a world in which institutions not only fail to serve their social function and keep us safe, they also fail to form trustworthy people. The rot in our structures spreads to a rot in ourselves.
  • The Failure of Society
  • The coronavirus has confronted America with a social dilemma. A social dilemma, the University of Pennsylvania scholar Cristina Bicchieri notes, is “a situation in which each group member gets a higher outcome if she pursues her individual self-interest, but everyone in the group is better off if all group members further the common interest.”
  • Social distancing is a social dilemma. Many low-risk individuals have been asked to endure some large pain (unemployment, bankruptcy) and some small inconvenience (mask wearing) for the sake of the common good. If they could make and keep this moral commitment to each other in the short term, the curve would be crushed, and in the long run we’d all be better off. It is the ultimate test of American trustworthiness.
  • While pretending to be rigorous, people relaxed and started going out. It was like watching somebody gradually give up on a diet. There wasn’t a big moment of capitulation, just an extra chocolate bar here, a bagel there, a scoop of ice cream before bed
  • in reality this was a mass moral failure of Republicans and Democrats and independents alike. This was a failure of social solidarity, a failure to look out for each other.
  • Alexis de Tocqueville discussed a concept called the social body. Americans were clearly individualistic, he observed, but they shared common ideas and common values, and could, when needed, produce common action. They could form a social body.
  • Over time, those common values eroded, and were replaced by a value system that put personal freedom above every other value
  • When Americans were confronted with the extremely hard task of locking down for months without any of the collective resources that would have made it easier—habits of deference to group needs; a dense network of community bonds to help hold each other accountable; a history of trust that if you do the right thing, others will too; preexisting patterns of cooperation; a sense of shame if you deviate from the group—they couldn’t do it. America failed.
  • The Crack-up
  • This wasn’t just a political and social crisis, it was also an emotional trauma.
  • The week before George Floyd was killed, the National Center for Health Statistics released data showing that a third of all Americans were showing signs of clinical anxiety or depression. By early June, after Floyd’s death, the percentage of Black Americans showing clinical signs of depression and anxiety disorders had jumped from 36 to 41 percent
  • By late June, American national pride was lower than at any time since Gallup started measuring, in 2001
  • In another poll, 71 percent of Americans said they were angry about the state of the country, and just 17 percent said they were proud.
  • By late June, it was clear that America was enduring a full-bore crisis of legitimacy, an epidemic of alienation, and a loss of faith in the existing order.
  • The most alienated, anarchic actors in society—antifa, the Proud Boys, QAnon—seemed to be driving events. The distrust doom loop was now at hand.
  • The Age of Precarity
  • Cultures are collective responses to common problems. But when reality changes, culture takes a few years, and a moral convulsion, to completely shake off the old norms and values.
  • The culture that is emerging, and which will dominate American life over the next decades, is a response to a prevailing sense of threat.
  • This new culture values security over liberation, equality over freedom, the collective over the individual.
  • From risk to security.
  • we’ve entered an age of precarity in which every political or social movement has an opportunity pole and a risk pole. In the opportunity mentality, risk is embraced because of the upside possibilities. In the risk mindset, security is embraced because people need protection from downside dangers
  • In this period of convulsion, almost every party and movement has moved from its opportunity pole to its risk pole.
  • From achievement to equality
  • In the new culture we are entering, that meritocratic system looks more and more like a ruthless sorting system that excludes the vast majority of people, rendering their life precarious and second class, while pushing the “winners” into a relentless go-go lifestyle that leaves them exhausted and unhappy
  • Equality becomes the great social and political goal. Any disparity—racial, economic, meritocratic—comes to seem hateful.
  • From self to society
  • If we’ve lived through an age of the isolated self, people in the emerging culture see embedded selves. Socialists see individuals embedded in their class group. Right-wing populists see individuals as embedded pieces of a national identity group. Left-wing critical theorists see individuals embedded in their racial, ethnic, gender, or sexual-orientation identity group.
  • The cultural mantra shifts from “Don’t label me!” to “My label is who I am.”
  • From global to local
  • When there is massive distrust of central institutions, people shift power to local institutions, where trust is higher. Power flows away from Washington to cities and states.
  • From liberalism to activism
  • enlightenment liberalism, which was a long effort to reduce the role of passions in politics and increase the role of reason. Politics was seen as a competition between partial truths.
  • Liberalism is ill-suited for an age of precarity. It demands that we live with a lot of ambiguity, which is hard when the atmosphere already feels unsafe. Furthermore, it is thin. It offers an open-ended process of discovery when what people hunger for is justice and moral certainty.
  • liberalism’s niceties come to seem like a cover that oppressors use to mask and maintain their systems of oppression. Public life isn’t an exchange of ideas; it’s a conflict of groups engaged in a vicious death struggle
  • The cultural shifts we are witnessing offer more safety to the individual at the cost of clannishness within society. People are embedded more in communities and groups, but in an age of distrust, groups look at each other warily, angrily, viciously.
  • The shift toward a more communal viewpoint is potentially a wonderful thing, but it leads to cold civil war unless there is a renaissance of trust. There’s no avoiding the core problem. Unless we can find a way to rebuild trust, the nation does not function.
  • How to Rebuild Trust
  • Historians have more to offer, because they can cite examples of nations that have gone from pervasive social decay to relative social health. The two most germane to our situation are Great Britain between 1830 and 1848 and the United States between 1895 and 1914.
  • In both periods, a highly individualistic and amoral culture was replaced by a more communal and moralistic one.
  • But there was a crucial difference between those eras and our own, at least so far. In both cases, moral convulsion led to frenetic action.
  • As Robert Putnam and Shaylyn Romney Garrett note in their forthcoming book, The Upswing, the American civic revival that began in the 1870s produced a stunning array of new organizations: the United Way, the NAACP, the Boy Scouts, the Forest Service, the Federal Reserve System, 4-H clubs, the Sierra Club, the settlement-house movement, the compulsory-education movement, the American Bar Association, the American Legion, the ACLU, and on and on
  • After the civic revivals, both nations witnessed frenetic political reform. During the 1830s, Britain passed the Reform Act, which widened the franchise; the Factory Act, which regulated workplaces; and the Municipal Corporations Act, which reformed local government.
  • The Progressive Era in America saw an avalanche of reform: civil-service reform; food and drug regulation; the Sherman Act, which battled the trusts; the secret ballot; and so on. Civic life became profoundly moralistic, but political life became profoundly pragmatic and anti-ideological. Pragmatism and social-science expertise were valued.
  • Can America in the 2020s turn itself around the way the America of the 1890s, or the Britain of the 1830s, did? Can we create a civic renaissance and a legislative revolution?
  • I see no scenario in which we return to being the nation we were in 1965, with a cohesive national ethos, a clear national establishment, trusted central institutions, and a pop-culture landscape in which people overwhelmingly watch the same shows and talked about the same things.
  • The age of distrust has smashed the converging America and the converging globe—that great dream of the 1990s—and has left us with the reality that our only plausible future is decentralized pluralism.
  • The key to making decentralized pluralism work still comes down to one question: Do we have the energy to build new organizations that address our problems, the way the Brits did in the 1830s and Americans did in the 1890s?
  • social trust is built within organizations in which people are bound together to do joint work, in which they struggle together long enough for trust to gradually develop, in which they develop shared understandings of what is expected of each other, in which they are enmeshed in rules and standards of behavior that keep them trustworthy when their commitments might otherwise falter.
  • Over the past 60 years, we have given up on the Rotary Club and the American Legion and other civic organizations and replaced them with Twitter and Instagram. Ultimately, our ability to rebuild trust depends on our ability to join and stick to organizations.
  • Whether we emerge from this transition stronger depends on our ability, from the bottom up and the top down, to build organizations targeted at our many problems. If history is any guide, this will be the work not of months, but of one or two decades.
  • For centuries, America was the greatest success story on earth, a nation of steady progress, dazzling achievement, and growing international power. That story threatens to end on our watch, crushed by the collapse of our institutions and the implosion of social trust
  • But trust can be rebuilt through the accumulation of small heroic acts—by the outrageous gesture of extending vulnerability in a world that is mean, by proffering faith in other people when that faith may not be returned. Sometimes trust blooms when somebody holds you against all logic, when you expected to be dropped.
  • By David Brooks
lucieperloff

Most Republicans say they don't trust elections, an NPR poll finds : NPR - 0 views

www.npr.org/...divides-exist-a-new-poll-finds

politics voting elections trump biden

shared by lucieperloff on 02 Nov 21 - No Cached
  • A majority of Americans trust that elections are fair, are confident in their state and local governments' ability to administer elections, and will trust the results in 2022 and in 2024 regardless of whether their preferred candidate wins,
  • most Americans feel that former President Donald Trump has continued to say the 2020 election was rigged mostly because he didn't like the outcome.
  • There was a big education gap — between those with college degrees and those without — that emerged in the survey when it came to Republicans and Republican-leaning independents.
  • ...13 more annotations...
  • And among Democratic voters, there is little confidence in him as the standard-bearer once again in 2024.
  • Forty-four percent said someone else would be better,
  • Overall, 58% said they trust elections in the country either a great deal or a good amount.
  • But while almost 9 in 10 Democrats and 60% of independents said so, just a third of Republicans agreed.
  • There was more trust in state and local governments than the electoral process overall — even though all elections in this country are conducted at the local level.
  • Republicans, though, did seem affected by Trump's messaging, because 60% said they have less confidence that their state and local governments will conduct the elections fairly and accurately since the 2020 presidential election.
  • three-quarters of Republicans said those extra counts happened mostly because there are real cases of fraud in these states.
  • making false claims about the election being rigged mostly because he didn't like his loss.
  • he overwhelming majority of Republicans say they simply don't believe it. It's a lie that Trump continues to push and is amplified by the conservative media echo chamber.
  • About half of those with them say they trust elections, while less than 3 in 10 without degrees said so.
  • But when it came to Trump's claims, those without degrees were 10 points more likely to believe him.
  • Nonwhites were 10 points more likely to say Democrats have a better chance of winning with Biden than without him — but even they were split with 43% saying so and 43% saying someone else would be better.
  • Trump starts in a better position than Biden with his base, but it's still not an overwhelming vote of confidence for a former president with as much sway as he appears to have with GOP elected officials.
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,
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  • 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

Opinion | Is Trump's MAGA 'Superpower' Actually His 'Kryptonite'? - The New York Times - 0 views

www.nytimes.com/...biden-trump-rematch.html

politics election survey results biden strategy

shared by Javier E on 08 Feb 24 - No Cached
  • Unless the media and other trusted nonpartisan civil society institutions are forthright in affirming that the 2024 election is not a contest between two politicians, Donald Trump and Joe Biden, but a virtual constitutional referendum, Trump could win.
  • The most recent NBC News poll, conducted at the end of January, has Trump favored over Biden by a substantial 47 percent to 42 percent.
  • Voters said Trump would do a better job than Biden on immigration and border security (57-22); on the economy (55-33); on crime and violence (50-29); on competence and efficacy (48-38); and on possessing the required mental and physical stamina for the presidency (46-23). Note the 23-point gap on that last one.
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  • A glimmer of hope for Biden emerged toward the end of the survey: “If Donald Trump is found guilty and convicted this year of a felony — with Donald Trump as the Republican candidate and Joe Biden as the Democratic candidate — for whom would you vote?”In this hypothetical circumstance, Biden pulls ahead of Trump, 45-43.
  • when asked, “How willing would you be to vote for Donald Trump if he is convicted of a crime?” 53 percent of registered voters surveyed said they would be “unwilling” to do so; 46 percent said “very unwilling”; and 7 percent said “somewhat unwilling.”
  • Bloomberg-Morning Consult asked respondents whether they would be unwilling to vote for Trump if he were “sentenced to prison”: 55 percent said unwilling, 48 percent very unwilling and 7 percent said somewhat unwilling.
  • YouGov found that 45 percent of respondents were either unaware of or uncertain that Trump had “been charged with falsifying business records to conceal hush money payments to Stormy Daniels, a porn star” and that Trump “had been found liable for sexually assaulting and defaming writer E. Jean Carroll.”
  • “If Trump wins in November, it will be because of third parties getting a significant number of people,” Trippi argued. “No one who is a MAGA Trump supporter is going to vote for a third party. Most of it comes off Joe Biden.”
  • In the RealClearPolitics compilation of polls that add Robert Kennedy Jr., Cornel West and Jill Stein to the mix, Trump’s lead over Biden more than doubles, to 4.8 points, 41.6 to 36.8 percent. Kennedy gets 13 percent, and West and Stein each get 2.1 percent.
  • Along with the threat posed by third-party candidates, two major crises — immigration and the Israeli assault on Hamas in Gaza — have become significant liabilities for the Biden campaign.
  • The Dec. 10-14 New York Times/Siena poll found that young voters, aged 18 to 29, favored Trump over Biden 49-43. These voters said they trusted Trump over Biden “to do a better job on the Israeli-Palestinian conflict” 49-30. In the 2020 election, Biden beat Trump among 18-to-29-year-old voters by 24 points, 60-36, according to exit polls, by far his biggest margin in all age groups.
  • “To win in 2024, Biden will need to convince voters that he is still the proud moderate they voted for in 2020,” Cowan wrote by email. “He has a lot of evidence on his side, but he still has a lot of convincing to do.”
  • Biden’s showing “middle- and working-class voters that he understands their values and takes seriously their concerns around crime, immigration and the economy — which, as polling makes clear, are often dramatically different and far more mainstream and centrist than those of college-educated elites who staff much of Washington — is the only way to win.”
  • While bitterly criticized by many liberals, the Supreme Court decision last year to ban affirmative action in public and private colleges will in fact reduce the salience of an issue that has historically worked to build support for Republicans.
Javier E

Is Rush Limbaugh's Country Gone? - NYTimes.com - 1 views

campaignstops.blogs.nytimes.com/...is-rush-limbaughs-country-gone

welfare state capitalism socialism values survey attitudes US politics

shared by Javier E on 19 Nov 12 - No Cached
  • Two post-election polls – one released Nov. 14 by the Democracy Corps (founded by Stan Greenberg and James Carville), the other released Nov. 16 by the Public Religion Research Institute – reveal the decisively liberal views of the core constituencies within the rising American electorate and its support for government activism, especially measures to help the disadvantaged.
  • By a margin of 60-13, voters on the left side of the spectrum favor raising taxes on incomes above $1 million, while voters outside of the left are much less supportive, 39-25. In the case of raising the minimum wage, the left backs a hike by an overwhelming 64-6 margin, while those on the right are far less supportive, 32-18. &nbsp;The rising American electorate backs raising the minimum wage by 64-6, while the people outside it back a hike by just 32-18. The left coalition supports a carbon tax or fee by 43-14 while right-leaning voters are opposed, 37-24.
  • the rising American electorate represents a direct threat to the striking array of government benefits for the affluent that the conservative movement has won over the past 40 years. These include the reduction of the top income tax rate from 50 percent in 1986 to 35 percent; the 15 percent tax rate on dividend and capital gains income, which was 39.9 percent in 1977; the lowering of the top estate tax rate from 70 percent in 1981, with just $175,000 exempted from taxation, to a top rate of 35 percent this year with $5.1 million exempted from taxation.
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