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manhefnawi

Austria - Early reign of Joseph II, 1780-85 | Britannica.com - 0 views

www.britannica.com/...rly-reign-of-Joseph-II-1780-85

Maria Theresa Habsburgs Reforms Religion

shared by manhefnawi on 18 May 18 - No Cached
  • Maria Theresa died in 1780 and was followed by Joseph II. The problem of succession had caused Maria Theresa considerable grief in her early years, and she had vowed to create not only governmental institutions to protect her lands but familial ones as well, most notably by making certain that there would never again be a shortage of Habsburgs to rule the monarchy (after her marriage, the official name of the family changed from Habsburg to Habsburg-Lorraine
  • Maria Theresa kept most of the authority in her hands
  • frequent clashes between the strong-willed mother and the strong-willed son
  • ...14 more annotations...
  • While Maria Theresa regarded Protestants as heretics and Jews as the embodiment of the Antichrist
  • Joseph’s most radical measures in church matters were the Edict of Toleration (1781) and his monastic reforms.
  • When Joseph became sole ruler, he was determined to implement his own policies
  • To add to the Hungarians’ horror, Joseph refused to submit to a coronation in Hungary lest he have to swear to uphold laws that he did not wish to, and then he had the sacred crown of the kingdom moved to Vienna.
  • Toward the end of Joseph’s reign, there was indeed increasing dissatisfaction. Religious elements were unhappy with many of his reforms
  • Another of Joseph’s famous reforms was the abolition of serfdom, which was not quite a total abolition but certainly changed considerably the status of the peasants.
  • By 1787 resistance to Joseph and his government was intensifying. One Habsburg possession that had escaped reforms during the reign of Maria Theresa and Joseph was the Austrian Netherlands,
  • Joseph’s reforms might not have generated as much opposition had it not been for his foreign policy.
  • Kaunitz firmly believed that Austria could check Prussia only with the help of Russia. Consequently, in 1781 he and Joseph negotiated with Catherine the Great a pact that provided for Russian help for Austria in case of war with Prussia
  • In exchange, Austria promised to help Russia in case of war with the Ottoman Empire.
  • Catherine then engaged in a series of provocations toward the Turks that resulted in 1787 in a declaration of war by the sultan. Although Joseph had no real desire to participate in this war, his treaty obligations with Russia required him to do so
  • In 1788 the Austrians waited for the Russians to take the offensive in Romanian lands—which they failed to do—only to be themselves attacked by the Turks and sent scurrying north from the Danube in an effort to reconsolidate their lines
  • Faced with these difficulties, Joseph revoked many of the reforms that he had enacted earlier
  • he consented to return the crown to Hungary and to his own coronation as that country’s king. The crowning never came to pass, however, for Joseph died the following month.
manhefnawi

House of Habsburg | European dynasty | Britannica.com - 0 views

www.britannica.com/...House-of-Habsburg

Europe's Most Formidable Dynasty the Habsburg Habsburg-Lorraine

shared by manhefnawi on 16 May 18 - No Cached
  • royal German family
  • of Europe from the 15th to the 20th century
  • The name Habsburg is derived from the castle of Habsburg
  • ...41 more annotations...
  • built in 1020 by Werner
  • in the Aargau
  • in what is now Switzerland
  • rebelled against the German king Otto I in 950
  • Rudolf II of Habsburg (died 1232)
  • Rudolf III’s descendants, however, sold their portion, including Laufenburg, to Albert IV’s descendants before dying out in 1408
  • Albert IV’s son Rudolf IV of Habsburg was elected German king as Rudolf I in 1273. It was he who, in 1282, bestowed Austria and Styria on his two sons Albert (the future German king Albert I) and Rudolf (reckoned as Rudolf II of Austria). From that date the agelong identification of the Habsburgs with Austria begins
  • the most formidable dynasty was no longer the Habsburg but the Bourbon. In the War of the Grand Alliance (1689–97) the rising powers that 100 years earlier had been Habsburg Spain’s principal enemies and feeble France’s most fluent encouragers
  • Apart from the Bourbon ascendancy
  • The physical debility of Charles II of Spain was such that no male heir could be expected to be born to him
  • his crowns would pass to the electoral prince of Bavaria, Joseph Ferdinand, son of his niece Maria Antonia, daughter of the emperor Leopold I.
  • Charles II’s next natural heirs were the descendants (1) of his half-sister, who had married Louis XIV of France, and (2) of his father’s two sisters, of whom one had been Louis XIV’s mother and the other the emperor Leopold I’s
  • Critical tension developed: on the one hand neither the imperial Habsburgs nor their British and Dutch friends could consent to their Bourbon enemy’s acquiring the whole Spanish inheritance
  • Charles II in the meantime regarded any partition of his inheritance as a humiliation to Spain: dying in 1700, he named as his sole heir a Bourbon prince, Philip of Anjou, the second of Louis XIV’s grandsons. The War of the Spanish Succession ensued
  • To allay British and Dutch misgivings, Leopold I and his elder son, the future emperor Joseph I, in 1703 renounced their own claims to Spain in favour of Joseph’s brother Charles, so that he might found a second line of Spanish Habsburgs distinct from the imperial
  • Sardinia, however, was exchanged by him in 1717 for Sicily, which the peacemakers of Utrecht had assigned to the House of Savoy.
  • Charles remained technically at war with Bourbon Spain until 1720
  • Meanwhile the extinction of the Spanish Habsburgs’ male line and the death of his brother Joseph left Charles, in 1711, as the last male Habsburg. He had therefore to consider what should happen after his death. No woman could rule the Holy Roman Empire, and furthermore the Habsburg succession in some of the hereditary lands was assured only to the male line
  • he issued his famous Pragmatic Sanction of April 19, 1713, prescribing that, in the event of his dying sonless, the whole inheritance should pass (1) to a daughter of his, according to the rule of primogeniture, and thence to her descendants; next (2) if he himself left no daughter, to his late brother’s daughters, under the same conditions; and finally (3) if his nieces’ line was extinct, to the heirs of his paternal aunts
  • The attempt to win general recognition for his Pragmatic Sanction was Charles VI’s main concern from 1716 onward
  • By 1738, at the end of the War of the Polish Succession (in which he lost both Naples and Sicily to a Spanish Bourbon but got Parma and Piacenza
  • acknowledged the Pragmatic Sanction. His hopes were illusory: less than two months after his death, in 1740, his daughter Maria Theresa had to face a Prussian invasion of Silesia, which unleashed the War of the Austrian Succession
  • Bavaria then promptly challenged the Habsburg position in Germany; and France’s support of Bavaria encouraged Saxony to follow suit and Spain to try to oust the Habsburgs from Lombardy
  • The War of the Austrian Succession cost Maria Theresa most of Silesia, part of Lombardy, and the duchies of Parma and Piacenza (Treaty of Aix-la-Chapelle, 1748) but left her in possession of the rest of her father’s hereditary lands
  • her husband, Francis Stephen of Lorraine, who in 1737 had become hereditary grand duke of Tuscany, was finally recognized as Holy Roman emperor, with the title of Francis I. He and his descendants, of the House of Habsburg–Lorraine, are the dynastic continuators of the original Habsburgs
  • An Austro-French entente was subsequently maintained until 1792: the marriage of the archduchess Marie-Antoinette to the future Louis XVI of France (1770) was intended to confirm it
  • the Habsburgs exerted themselves to consolidate and to expand their central European bloc of territory
  • when the emperor Francis I died (1765), his eldest son, the emperor Joseph II, became coregent with his mother of the Austrian dominions, but Joseph’s brother Leopold became grand duke of Tuscany
  • The northeastward expansion of Habsburg central Europe, which came about in Joseph II’s time, was a result not so much of Joseph’s initiative as of external events: the First Partition of Poland (1772)
  • The French Revolutionary and Napoleonic Wars brought a kaleidoscopic series of changes
  • On Napoleon’s downfall the Congress of Vienna (1814–15) inaugurated the Restoration, from which the battered House of Habsburg naturally benefitted
  • a brother of the Holy Roman emperors Joseph II and Leopold II, had in 1771 married the heiress of the House of Este; and Napoleon’s Habsburg consort, Marie Louise
  • The history of the House of Habsburg for the century following the Congress of Vienna is inseparable from that of the Austrian Empire
  • German, Italian, Hungarian, Slav, and Romanian—gradually eroded. The first territorial losses came in 1859, when Austria had to cede Lombardy to Sardinia–Piedmont, nucleus of the emergent kingdom of Italy
  • Next, the Seven Weeks’ War of 1866, in which Prussia, exploiting German nationalism, was in alliance with Italy, forced Austria both to renounce its hopes of reviving its ancient hegemony in Germany and to cede Venetia.
  • Franz Joseph took a step intended to consolidate his “multinational empire”
  • he granted to that kingdom equal status with the Austrian Empire in what was henceforth to be the Dual Monarchy of Austria–Hungary.
  • The ardent German nationalists of the Austrian Empire, as opposed to the Germans who were simply loyal to the Habsburgs, took the same attitude as did the Magyars
  • Remote from Austria’s national concerns but still wounding to the House of Habsburg was the fate of Franz Joseph’s brother Maximilian: set up by the French as emperor of Mexico in 1864
  • In 1878 Austro-Hungarian forces had “occupied” Bosnia and Herzegovina, which belonged to declining Turkey
  • World War I led to the dismemberment of the Habsburg Empire. While Czechs, Slovaks, Poles, Romanians, Serbs, Croats, Slovenes, and Italians were all claiming their share of the spoil, nothing remained to Charles, the last emperor and king, but “German” Austria and Hungary proper
Javier E

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

DIIGO_FILE_HOME/7ui9/74ec4c99e72deda4a64da10692a15bf6

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

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

Joseph Stalin - Biography, World War II & Facts - HISTORY - 0 views

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history politics culture

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  • Joseph Stalin (1878-1953) was the dictator of the Union of Soviet Socialist Republics (USSR) from 1929 to 1953. Under Stalin, the Soviet Union was transformed from a peasant society into an industrial and military superpower. However, he ruled by terror, and millions of his own citizens died during his brutal reign. 
  • Joseph Stalin was born Josef Vissarionovich Djugashvili on December 18, 1878, or December 6, 1878, according to the Old Style Julian calendar (although he later invented a new birth date for himself: December 21, 1879), in the small town of Gori, Georgia, then part of the Russian empire. When he was in his 30s, he took the name Stalin, from the Russian for “man of steel.”
  • Starting in the late 1920s, Joseph Stalin launched a series of five-year plans intended to transform the Soviet Union from a peasant society into an industrial superpower. His development plan was centered on government control of the economy and included the forced collectivization of Soviet agriculture, in which the government took control of farms. Millions of farmers refused to cooperate with Stalin’s orders and were shot or exiled as punishment. The forced collectivization also led to widespread famine across the Soviet Union that killed millions.
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  • In 1939, on the eve of World War II, Joseph Stalin and German dictator Adolf Hitler (1889-1945) signed the German-Soviet Nonaggression Pact. Stalin then proceeded to annex parts of Poland and Romania, as well as the Baltic states of Estonia, Latvia and Lithuania. He also launched an invasion of Finland. Then, in June 1941, Germany broke the Nazi-Soviet pact and invaded the USSR, making significant early inroads. (Stalin had ignored warnings from the Americans and the British, as well as his own intelligence agents, about a potential invasion, and the Soviets were not prepared for war.) 
  • Joseph Stalin did not mellow with age: He prosecuted a reign of terror, purges, executions, exiles to labor camps and persecution in the postwar USSR, suppressing all dissent and anything that smacked of foreign–especially Western–influence. He established communist governments throughout Eastern Europe, and in 1949 led the Soviets into the nuclear age by exploding an atomic bomb. In 1950, he gave North Korea’s communist leader Kim Il Sung (1912-1994) permission to invade United States-supported South Korea, an event that triggered the Korean War.
  • Stalin, who grew increasingly paranoid in his later years, died on March 5, 1953, at age 74, after suffering a stroke. His body was embalmed and preserved in Lenin’s mausoleum in Moscow’s Red Square until 1961, when it was removed and buried near the Kremlin walls as part of the de-Stalinization process initiated by Stalin’s successor Nikita Khrushchev (1894-1971).
Maria Delzi

BBC News - Obama official Jofi Joseph fired over insulting tweets - 0 views

www.bbc.co.uk/...world-us-canada-24637160

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  • A senior White House official has been sacked after being unmasked as the man behind a widely read Twitter account that provided an abrasive commentary on his colleagues for more than two years.
  • Jofi Joseph, 40, was fired from his job on the National Security Council nuclear non-proliferation team.
  • He apologised for his "inappropriate and mean-spirited comments".
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  • In his tweets, Mr Joseph gave a lacerating commentary on anything from policy to personal appearance.
  • , Mr Joseph joined Republican attacks on Mrs Clinton for perceived failings of her handling of last year's attack on the US diplomatic post in Benghazi, Libya.
  • The Daily Beast website broke the news of his sacking, describing it as a shock and saying Mr Joseph was "well known among policy wonks".
  • But it said that "inside the administration, there was little sympathy for the man who they feel had betrayed their confidence while taunting them all the while".
  • In an apology emailed to Politico, Mr Joseph said: "It has been a privilege to serve in this administration and I deeply regret violating the trust and confidence placed in me.
  • "What started out as an intended parody account of DC culture developed over time into a series of inappropriate and mean-spirited comments. I bear complete responsibility for this affair and I sincerely apologise to everyone I insulted."
johnsonma23

Neo-Nazis gain parliamentary seats in Slovakia - 0 views

www.usatoday.com/...81400716

Romney trump US politics

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  • Neo-Nazis gain parliamentary seats in Slovakia
  • The leftist ruling party has won the parliamentary election in Slovakia, after campaigning on an anti-migrant ticket, but will need coalition partners to form a majority government, according to results announced on Sunday.
  • In a surprising development, a neo-Nazi party gained parliamentary seats for the first time.
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  • The prime minister favors a strong state role in the economy, has been critical of Western sanctions against Russia and is known for strong anti-Muslim rhetoric.
  • The pro-business Freedom and Solidarity became the second strongest party with 12.1 percent, or 21 seats, ahead of another center-right party, the Ordinary People with 11.0 percent.
  • The ultra-nationalist Slovak National Party, Fico's potential partner, returned to Parliament after a four-year-absence with 8.6 percent while the traditional party in the predominantly Roman Catholic country of 5.4 million, the Christian Democrats, didn't get enough votes to be represented.
  • neo-Nazi People's Party — Our Slovakia — got 8 percent, or 14 seats.
  • The party says NATO is a terrorist organization and keeps attacking the European Union and Europe's common currency, the euro, which Slovakia uses.
  • Fico said it is his duty as the winner to create a meaningful government. He said he will open a first round of informal consultations with other parties Sunday.
  • Mitt Romney jumps on #NeverTrump: Our view
  • Donald Trump's strong showing on Super Tuesday put prominent Republicans in a tight spot. They have three distinct choices: Jump on the Trump bandwagon. Stay silent, and try to save their own skins if they end up on the November ballot beneath Trump. Or denounce Trump as unfit for the GOP nomination or the presidency.
  • Only a few prominent Republicans have had the courage to take that third path, and on Thursday they were joined by Mitt Romney, the GOP's candidate in 2012
  •  Calling Trump "a phony" and "a fraud," Romney said the billionaire businessman is unsuited by temperament, character and judgment to occupy the Oval Office and represent America on the world stage.
  • Shortly before Romney spoke, dozens of Republican national security experts, including former Homeland Security secretary Michael Chertoff, added their voices to the emerging anti-Trump drive by the GOP establishmen
  • , bullying and bigotry is as familiar as it is appalling, and practically every day brings a new outrage. Early in the campaign, he denigrated Mexican immigrants and Arizona Sen. John McCain, one of the nation's iconic war heroes and the party's standard-bearer in 2008.
  • y, he talked about loosening libel laws to make it easier to sue news organizations, and on Sunday, two days before several primaries in the Deep South, he waffled over denouncing David Duke, a former Ku Klux Klan leader who had endorsed Trump.
  • Taking on a bully is much more unpleasant business, as Trump's rivals have discovered. After Romney's speech, Trump fired back with his usual fusillade of schoolyard insults, calling Romney a stiff, a choke artist, a lightweight, and a disaster as a candidate who ran a horrible campaign and begged for his endorsement in 2012.
  • But Americans can hope Romney's speech has the same effect as the confrontation that Army counsel Joseph Welch had in 1954 with Sen. Joseph McCarthy, another demagogue who took America down a dangerous and ugly road before a demand for decency stopped him.
manhefnawi

Joseph Bonaparte as King of Spain | History Today - 0 views

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Napoleon's Brother Spain's Crown

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  • manhefnawi on 16 May 18
     
    Joseph Bonaparte as King of Spain
manhefnawi

War of the Bavarian Succession | European history | Britannica.com - 0 views

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Germany Prussia Austrian Empire

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  • conflict in which Frederick II the Great of Prussia blocked an attempt by Joseph II of Austria to acquire Bavaria
  • the Austrian emperor Joseph II and his chancellor Wenzel Anton, Prince von Kaunitz, wished to acquire Bavaria in order to restore Austria’s position in Germany
  • After losing Silesia to the Prussians in the 1740s
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  • the Bavarian electoral line of the Wittelsbachs failed on the death of Maximilian Joseph on Dec. 30, 1777
  • Austria’s ally France refused to give aid, and Frederick with Saxony as his ally entered Bohemia, where he was opposed by an imperial army led by the emperor himself
  • whose consent to the occupation of Bavaria had been given very unwillingly
manhefnawi

In the Blood - The Secret History of the Habsburgs | History Today - 0 views

www.historytoday.com/10201

Maria Theresa

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  • 18th-century succession crisis unlocks a tale of dynastic obsession and myth-history in Austria's first family
  • Charles had devoted his whole adult life to maintaining the Habsburg claim to the Spanish throne. From 1705 when he first arrived in Barcelona he saw himself as the only rightful king of Spain. He never accepted the accession of the Bourbon claimant, Philip V, under the Peace of Utrecht in 1713, and thereafter anything that smacked of a French influence was guaranteed to rouse him to fury
  • his brother Joseph I
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  • his father Leopold I
  • With his death, that pre-eminence of the House was challenged
  • So, even if the last Habsburg's death had no sinister implications, it was potentially a catastrophe for the dynasty. Charles had no male heir, and his daughters could not succeed him to the Imperial throne. The laws of the Empire permitted only a male to sit on the throne of Charlemagne
  • Among the Habsburgs, gender was less important than blood
  • among the Habsburgs, as opposed, to say, the Valois or the Bourbons, the reality of female power and authority was accepted. Thus Charles' daughters could succeed to his titles and lands but they could not become Holy Roman Emperor
  • Since Frederick III had been crowned Holy Roman Emperor in Rome in 1452, the Imperial title had become almost synonymous with the Habsburgs. They had been elected since 1438 in an unbroken succession to the most dignified and honourable office in Christian Europe. Sometimes there had been other challengers and, on occasion, it had seemed likely that the title would pass to another claimant. But the Habsburgs had always succeeded in persuading sufficient electors to favour their candidate
  • it obscured the real power that a Holy Roman Emperor could exercise
  • While the power and effectiveness of the Reich was undoubtedly waning, especially after the peace settlement at Westphalia in 1648, it was, paradoxically, becoming a more effective instrument of Habsburg power
  • its sanctions still carried weight
  • The Emperor Leopold I, in 1687 and 1705, had moved away from the notion of the equal claim towards establishing the precedence of the senior line, with males inheriting first and then females.
  • deprived the daughters of Joseph I, and established that the new primogeniture would begin with his own children. When Charles presented this edict he was initiating a constitutional revolution
  • It is worthwhile noting that Charles' concerns were for the future. In 1715, despite ten years of marriage, he had no heir
  • the lands ruled by the Habsburgs should never be divided, and he was mindful of the wrangles over the Spanish inheritance of his cousin Carlos II, which ultimately deprived him (he believed) of the throne of Spain
  • However, there was a strong body of legal opinion that suggested that so powerful were these claims ‘of blood' that no prior agreement could abrogate them, and certainly nothing could prevent their rights being transmitted to the future children of a female Habsburg
  • The Pragmatic Sanction assumed that males would come before females in order of inheritance, but if there were no male heirs, then a female could inherit all the powers and rights due to the head of the house of Habsburg
  • it was accepted that a female Habsburg could wear the Crown of St Stephen. Constitutional lawyers would insist that, technically speaking, Maria Theresa should become ‘King of Hungary’, although she was always referred to as Queen of Hungary
  • The sudden death of Charles produced a crisis for the Habsburgs, firstly in the political domain, but secondly, in the area of dynastic ideology
  • set apart from ordinary humanity, the chosen vessels of God's will
  • The Habsburgs had made so much of their long ancestry, of the male descent through the generations, since the time of the first Rudolf
  • To describe Charles VI as the ‘last of the Habsburgs’ plays to a widely-held legend of the enfeeblement of the Habsburg line
  • it marked their ancient heritage
  • his descendent Carlos II of Spain
  • This grotesque appearance lay behind the assumption that the Habsburgs had died out in the male line for genetic reasons, as a consequence of their deliberate policy of marrying within the family which they had followed since the middle of the sixteenth century
  • In fact the failure of the Habsburg line had much more to do with epidemic disease and poor standards of infant care in the Habsburg palaces than with any genetic taint
  • The lack of a male heir may have had a hereditary element, because there were many more female than male births in the House of Habsburg, but the disappearance of the male line was more an accident than a sign of waning procreative powers.
  • or this reason he never accepted that it was his elder daughter Maria Theresa who would succeed him, and had done nothing to introduce her to the complexities of government
  • The rules and taboos which constrained other ruling houses were transmuted by the Habsburgs' notion of their own unique collective identity
  • The Habsburgs, from the founder of the family's fortune, Emperor Rudolf I in the thirteenth century, had sedulously constructed a myth of their origins which set them apart from ordinary humanity
  • And most Habsburg rulers year by year, right up until the death of the Emperor Franz Joseph in 1916, played a solemn part in the annual Corpus Christi procession through the streets of Vienna
  • It was for this reason that the Darks of Habsburg identity, like the jutting jaw, were a mark of honour not a disfigurement
  • It had been the grimly practical Wallenstein and not the Virgin Mary who had rescued the Habsburg cause in the 1630s. In the 1740s Maria Theresa saved her inheritance with a steely will and an unswerving determination to succeed
  • Her response, conditioned both by her character and the exigencies of the circumstances, was very different from her fussy and pedantic father, obsessed with the lost throne of Spain
  • A young woman inherited the crowns and possessions of her father, but also an empty treasury and an army commanded by dotards. The process by which she stiffened the resolve of her generals, won the nobility and gentry of Hungary to her cause, and organised the resistance to the Prussian, Bavarian and French armies has itself achieved the quality of myth
  • Maria Theresa was as involved with the identity of the house of Habsburgs as he had been. She followed her father in his obsessive concern for the safe keeping of the bones of their ancestors
  • Maria Theresa's son Joseph II has been nicknamed ‘The Revolutionary Emperor' by one of his biographers
  • The transformation which she inspired and then enforced on her territories was less dramatic (and less publicised) than Joseph’s: it was also a lot more successful and longer lasting. The crisis of Maria Theresa's first years and the subsequent revival of Habsburg power is most often looked upon in external terms, both political and economic
  • She moved away from the reliance on the Imperial title as a principle source of Habsburg legitimacy
  • However, even then, she refused to be crowned as Empress, preferring the titles she held in her own right to the crowns of Hungary and Bohemia
  • Mother of the Country
  • who ruled briefly as Leopold II, knew better than either of them how to play the twin chords of coercion and free expression
  • But the Habsburgs, from Maria Theresa onwards, turned their backs on the tradition of grandeur and portrayed themselves as the first servants of the nation
  • he believed as ardently as any of his predecessors in the unique role and mission of his clan
  • Historians have come to regard Maria Theresa as one of the most significant and innovative of the long line of Habsburg rulers
  • The potential catastrophe of the 1740s was that the Habsburg lands, like Poland a generation later, might have been dismembered or at best much reduced in scale and power
manhefnawi

Eugene of Savoy | Austrian general | Britannica.com - 0 views

www.britannica.com/...Eugene-of-Savoy

House of Savoy Leopold I Joseph Charles VI

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  • statesman of the Carignan line of the House of Savoy, who, in the service of the Austrian Holy Roman emperor, made his name as one of the greatest soldiers of his generation
  • against the Turks in central Europe and the Balkans (1683–88, 1697, 1715–18) and against France in the War of the Grand Alliance (1689–97) and in the War of the Spanish Succession (1701–14)
  • His paternal ancestors were the dukes of Savoy, who later became kings of Sardinia, Sicily, and eventually of all Italy, while on his mother’s side the family included not only Roman patricians
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  • A rumour once had it that Eugene was actually the son of Louis XIV, the Sun King, who, although he always denied it, was said to have had an affair as a young man with Olympia Mancini.
  • left France altogether and offered his sword to the emperor Leopold I, who was busy fighting the Turks
  • In his first battle, at the relief of Vienna from siege by the Turks in 1683, Eugene so distinguished himself
  • He lost only Spain, and that because of the political ineptitude of the emperor Charles VI
  • Eugene’s battles were among the bloodiest encounters of that sanguinary period
  • During a span of 39 years he continued to lead the Emperor’s armies from the River Save all the way to Lombardy, through the Tirol back again to Bavaria and the Rhine, down once more to Hungary against the Turks, and back up again to Flanders
  • He served three emperors: Leopold I, Joseph I, and Charles VI. Toward the end of his life, Eugene observed that, whereas the first had been a father to him and the second a brother, the third (who was perhaps least worthy of so great a servant) had been a master
  • Belgrade (1718) was Eugene’s most famous victory
manhefnawi

Gustav III of Sweden: The Forgotten Despot of the Age of Enlightenment | History Today - 0 views

www.historytoday.com/...otten-despot-age-enlightenment

Scandinavia Sweden Catherine of Russia French Revolution Opposition

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  • In the seventeenth century, under a succession of outstandingly able soldier kings, Sweden had been a great power but after the death in 1718 of Karl XII, the last and most monomaniacal of the line, the country had become a by-word for weak government, corruption and impotence. Gustav III set himself the task of making Sweden great again. He was assassinated in March 1792 – the third Swedish monarch in 160 years to die of gunshot wounds
  • Under Karl XII’s successors, his central-German brother-in-law Fredrik I and his north-German second-cousin-once-removed Adolf Fredrik (Prince Bishop of Lubeck before the Swedish Riksdag chose him to be Fredrik’s heir) the country passed through the so-called Age of Liberty
  • When, shortly after his father’s death in February 1771, Gustav III met his uncle Frederick II of Prussia (Frederick the Great), the latter sneered, ‘If there were Swedes in Sweden they would soon agree to bury their differences; but foreign corruption has so perverted the national spirit that harmony was impossible’. Gustav’s new kingdom was then the second largest in Europe after Russia. It comprised present-day Finland as well as Sweden, and a toe-hold in Germany in northern Pomerania.
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  • Adolf Fredrik, Gustav III’s father, was described by one English contemporary as having ‘the title of king, with hardly the privileges of a subject’. Unlike his British counterpart George II, he had no power to summon or dissolve his parliament.
  • Gustav was an unimpressive figure physically, weedy and foppish, and slightly lame since birth, but when he addressed the members of the Riksdag he made them flinch with his phrases of masterful contempt
  • The new constitution that Gustav now promulgated, in place of that of 1720-72, brought Sweden more into line with contemporary Britain.
  • The main difference between the British and Swedish systems was that, whereas in Britain the monarch’s executive power was in practice delegated to ministers more industrious, more  proficient and, for the most part,  more intellectually gifted than their royal master, in Sweden it was Gustav III himself who was indisputably in day to day charge
  • No other of the Enlightened Despots was more fond than Gustav of the time-wasting rituals of court life, the levées, formal audiences and ceremonial entries and exits.
  • Whereas Napoleon, in his coup d’etat of 19e Brumaire 1799 broke down and began mumbling in front of the popular assembly he was trying to overawe, Gustav III easily faced down his opponents in the Riksdag
  • Gustav III may well have held a record among monarchs prior to the nineteenth century for the number of other crowned heads he met. What Louis XV and Louis XVI of France or Ferdinand IV of Naples thought of him is uncertain, though none of these Bourbons were exactly noted for their insight into character. Pope Pius VI pretended to be delighted with Gustav (the first Protestant monarch ever to meet a pope) and made him a Knight of the Golden Spur. The other Enlightened Despots, Frederick the Great, Catherine the Great and Joseph II, agreed in thinking Gustav charming in a wearying sort of way, and faintly ridiculous. Leopold II, Joseph II’s brother and successor, perhaps the ablest politician among the Enlightened Despots – he was still only Grand Duke of Tuscany when Gustav met him
  • the Swedish king was a positive menace with his incessant scheming and readiness to interfere in other governments’ affairs
  • all radical improvements in national character take place during the severest wars’. Russia, having annexed the Crimea, had embarked on a titanic struggle with the Ottoman Empire which was absorbing stupendous quantities of manpower and treasure. At the beginning of 1788 he began making plans to attack Russia from the rear.
  • Gustav found himself far from his capital, stuck with an army that would not obey him. He was rescued  by the Danish government declaring war on him. Hurrying back to Sweden, Gustav rode to Gothenburg, 250 miles cross country in forty-eight hours – the last sixty miles quite alone and on borrowed farm horses, in blinding hailstorms – to rally the defences of the city against the invading Danes
  • The senior Swedish officers rejected all the courses of action proposed by Gustav and his latest discovery, William Sidney Smith, a British naval captain who had turned up without the permission of his own government; they even, according to Smith, talked of ‘proposing terms of Capitulation independent of the King’.
  • Catherine, still preoccupied with the war with Turkey, was glad to patch up a compromise peace
  • While the Stockholm crowds stood outside cheering him, Gustav confronted the chamber of nobles with a new constitution, and when they howled it down he coolly ordered the secretary of the chamber to record their vote as yes: a piece of blatant illegality combined with intimidation that anticipates the tactics of twentieth-century dictators. In fact, apart from giving the King the power to make war without the Riksdag’s consent, the new constitution marked little advance on that of 1772
  • Eleven weeks after Gustav rammed his new constitution down the throats of the nobles, the Estates General met at Versailles and by the time of the peace settlement with Russia the French ancien régime was well on the way to dissolution.
  • I cannot allow that it is right to support rebels against their Lawful King
  • Despite the fact that Sweden was virtually bankrupt in the aftermath of the Russian war he now offered to land 16,000 Swedish and 8,000 Russian troops at Ostend, in Austrian territory, and to march on Paris to overthrow the Constituent Assembly, with the support of an Austrian army advancing from the Rhine. In June 1791 he went to Aachen and was greeted there as a saviour by the French royalist exiles. While he was there Louis XVI and Marie Antoinette made their bid to escape from Paris
  • Marie Antoinette’s brother Leopold, who had succeeded Joseph II as Holy Roman Emperor and ruler of Austria the year before, was enraged by Gustav’s interference: there were some too, including Gustav’s uncle Henry of Prussia, who believed that his schemes for an armed intervention in France were merely a cover for a secret plan to seize Norway from the Danes
  • On March 1st, 1792, Leopold died – poisoned, it is said, by an aphrodisiac of his own concoction – but Gustav was destined never to learn that there was no longer any challenge to his self-appointed role as leader of the monarchist opposition to the French Revolution
  • Gustav III was only forty-six when he died. That was at least eight years older than the most brilliant of his predecessors on the Swedish throne, Gustav II Adolf, Karl X and Karl XII – and if he had lived a normal span he would still have been king at the time of Waterloo.
  • The economic weakness of his country, the inveterate opposition of the social class that elsewhere might have been a king’s chief support, and the increasing influence of the revolutionary ferment in France may have meant that, even if he had lived, he would not have been able to go as far as he dreamed: he is one of the great might-have-beens of history.
manhefnawi

Ferdinand VII | king of Spain | Britannica.com - 0 views

www.britannica.com/...Ferdinand-VII

The Imprisoned King of Spain Joseph Bonaparte

shared by manhefnawi on 03 Jun 18 - No Cached
  • Between 1808 and 1813, during the Napoleonic Wars, Ferdinand was imprisoned in France by Napoleon.Ferdinand was the son of Charles IV
  • Charles IV was sufficiently alarmed to arrest Ferdinand but forgave him.
  • Charles was overthrown by the Revolt of Aranjuez (March 17, 1808), and he abdicated in favour of Ferdinand.
  • ...4 more annotations...
  • Napoleon summoned Ferdinand to the frontier and obliged him to return the crown to his father, who granted it to Napoleon. Napoleon made his brother Joseph Bonaparte king of Spain and held Ferdinand in France for the duration of the war.
  • in December 1813 Napoleon released Ferdinand expressly to overthrow it. When Ferdinand returned to Spain in 1814 he was urged by reactionaries to abolish the Cortes of Cádiz and all its works, which he did almost immediately. He resumed his obsolete powers and attempted to recover control of Spanish America, now partly independent.
  • 1820 a liberal revolution restored the Constitution of 1812, which Ferdinand accepted, but in 1823 Louis XVIII of France sent the duc d’Angoulême at the head of a large army to release Ferdinand from his radical ministers. Ferdinand’s new government arrested the radicals or drove them into exile.
  • During Ferdinand’s illness, Don Carlos tried to persuade the queen to recognize his rights, but Ferdinand recovered, banished Don Carlos, and looked for moderate liberal support for his young daughter. When Ferdinand died in September 1833, Isabella was recognized as the sovereign, but his widow was obliged to lean on the liberals as Don Carlos asserted his claims from Portugal and thus began the First Carlist War.
nrashkind

WHO Reviews 'Available' Evidence On Coronavirus Transmission Through Air : NPR - 0 views

www.npr.org/...virus-transmission-through-air

shared by nrashkind on 29 Mar 20 - No Cached
  • The World Health Organization says the virus that causes COVID-19 doesn't seem to linger in the air or be capable of spreading through the air over distances more than about three feet.
  • But at least one expert in virus transmission said it's way too soon to know that.
  • "I think the WHO is being irresponsible in giving out that information. This misinformation is dangerous," says Dr. Donald Milton, an infectious disease aerobiologist at the University of Maryland School of Public Health.
  • ...28 more annotations...
  • "The epidemiologists say if it's 'close contact' then it's not airborne. That's baloney," he says.
  • Of course, the world is struggling with a shortage of the most protective medical masks and gear.
  • What's more, one study of hospital rooms of patients with COVID-19 found that "swabs taken from the air exhaust outlets tested positive, suggesting that small virus-laden droplets may be displaced by airflows and deposited on equipment such as vents." Another study in Wuhan hospitals f
  • "The U.S. CDC has it exactly right,"
  • When epidemiologists are working in the field, trying to understand an outbreak of an unknown pathogen, it's not possible for them to know exactly what's going on as a pathogen is spread from person to person, Milton says. "Epidemiologists cannot tell the difference between droplet transmission and short-range aerosol transmission."
  • For the average person not working in a hospital, Milton says the recommendation to stay 6 feet away from others sounds reasonable.
  • People shouldn't cram into cars with the windows rolled up, he says, and officials need to keep crowding down in mass transit vehicles like trains and buses.
  • With coronavirus cases continuing to climb and hospitals facing the prospect of having to decide how to allocate limited staff and resources, the Department of Health and Human Services is reminding states and health care providers that civil rights laws still apply in a pandemic.
  • States are preparing for a situation when there's not enough care to go around by issuing "crisis of care" standards.
  • But disability groups are worried that those standards will allow rationing decisions that exclude the elderly or people with disabilities.
  • On Saturday, the HHS Office for Civil Rights put out guidance saying states, hospitals and doctors cannot put people with disabilities or older people at the back of the line for care.
  • Severino said his office has opened or is about to open investigations of complaints in multiple states. He did not say which states could be the focus of investigation, but in the last several days, disability groups in four states — Alabama, Kansas, Tennessee and Washington — have filed complaints.
  • In Kansas and Tennessee, disability groups and people with disabilities say state guidelines would allow doctors to deny care to some people with traumatic brain injuries or people who use home ventilators to help them breathe.
  • The ventilator issue is coming up in New York, which may soon be the first place where there are not enough ventilators to meet the demand of patients. Gov. Andrew Cuomo said the state will need double its current amount in about three weeks.
  • Severino said Saturday that his office was concerned about complaints of possible ventilator reallocation, an issue that had been raised in New York and Kansas.
  • The PREP Act provides immunity to tort liability claims for manufacturers or drug companies that are asked to scale up quick responses to a disaster such as a nuclear attack or a pandemic.
  • Severino said his office would investigate civil rights violations and it would be up to another office at HHS, the general counsel's office, to make waivers under the PREP Act.
  • Some disability advocates have worried whether that exception could be used to trump civil rights laws that protect people with disabilities from treatment decisions.
  • He was 98 years old.
  • The Reverend Joseph Lowery, co-founder of the Southern Christian Leadership Conference, died Friday, according to a statement by the Joseph & Evelyn Lowery Institute for Justice and Human Rights.
  • The statement said Lowery died peacefully at home Friday night, surrounded by his daughters.
  • Known affectionately as the "Dean" of the Civil Rights Movement, Lowery was a part of pivotal moments in the nation's history
  • At an appearance on the national mall in 2013, at the age of 91, he led the crowd in the chant "Fired Up? Ready to go?" The event marked 50 years since the 1963 March on Washington, which Lowery attended as a contemporary of the Rev. Martin Luther King, Jr. At that 50th anniversary appearance, he warned that hard-fought gains were under attack.
  • Joseph Echols Lowery was born in Huntsville, Alabama in 1921. He was the son of a teacher and a shopkeeper. The young Lowery experienced firsthand the brutalities of the Jim Crow South and would spend his life fighting for racial justice.
  • One of the first protests he organized was as a young Methodist minister in Mobile, Alabama in the early 1950s. It was aimed at desegregating city buses.
  • From there, Lowery helped coordinate the 1955 Montgomery bus boycott, the non-violent movement that desegregated the city's public transportation and led to the formation of the Southern Christian Leadership Conference.
  • Four decades later, at a gathering of civil rights foot soldiers in Montgomery, Lowery reflected on that accomplishment, noting that the number of black elected officials in the country had gone from less than 300 in 1965 to nearly 10,000 by 2005.
  • "It changed the face of the nation," said Lowery.
maddieireland334

Kenya tells longtime refugees living in camps to go home - 0 views

www.usatoday.com/...84873092

Kenya Refugees Crisis

shared by maddieireland334 on 31 May 16 - No Cached
  • Yussuf, who has lived here most of his life, has to leave by November because Kenya is shutting all its refugee camps, displacing 600,000 people. The government said the camps have become infiltrated by terrorists
  • Now the Kenya government wants to repatriate Dadaab refugees to Somalia. The government also wants to close another camp, Kakuma, that houses refugees from South Sudan, where a fragile cease-fire has taken hold in that country’s civil war.
  • Kenya announced in May that it would will shutter the camps by November and send refugees back to Somalia and elsewhere after numerous attacks staged by al-Shabab, a Somalia terrorist group linked to al-Qaeda.
  • ...7 more annotations...
  • Al-Shabab militants also attacked Kenyan peacekeeping troops in Somalia, where the central government in Mogadishu is weak. Al-Shabab, hoping to establish a radical Islamic theocracy, claims it wants Kenyan forces to leave Somalia.
  • Interior Cabinet Secretary Joseph Nkaissery said Kenyan security forces have thwarted numerous al-Shabab terrorism attempts over the years by arresting terror suspects at the Dadaab refugee complex and recovering caches of arms there.
  • Dadaab and Kakuma are also hotbeds for poaching, human trafficking, illegal arms sales and other criminal activities, he added.
  • But refugees at the camp say the government is punishing them for the mistakes of others.
  • Others said they could not afford to leave the camp.
  • The United States has  joined the United Nations and human rights groups in urging Kenya to rescind its decision to shut down the refugee camps.
  • Meanwhile, the Kenya National Commission on Human Rights urged the international community to help Kenya shoulder the burden of hosting the refugees to avoid closing the camps.
Javier E

Joseph Stiglitz: The problem with Europe is the euro | Business | The Guardian - 0 views

www.theguardian.com/...roblem-with-europe-is-the-euro

euro europe econoi economics crisis eu

shared by Javier E on 10 Aug 16 - No Cached
  • Advocates of the euro rightly argue that it was not just an economic project that sought to improve standards of living by increasing the efficiency of resource allocations, pursuing the principles of comparative advantage, enhancing competition, taking advantage of economies of scale and strengthening economic stability. More importantly, it was a political project; it was supposed to enhance the political integration of Europe, bringing the people and countries closer together and ensuring peaceful coexistence.
  • The euro has failed to achieve either of its two principal goals of prosperity and political integration: these goals are now more distant than they were before the creation of the eurozone. Instead of peace and harmony, European countries now view each other with distrust and anger. Old stereotypes are being revived as northern Europe decries the south as lazy and unreliable, and memories of Germany’s behaviour in the world wars are invoked.
  • A single currency entails a fixed exchange rate among the countries, and a single interest rate. Even if these are set to reflect the circumstances in the majority of member countries, given the economic diversity, there needs to be an array of institutions that can help those nations for which the policies are not well suited. Europe failed to create these institutions.
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  • Market fundamentalists believed, for instance, that if only the government would ensure that inflation was low and stable, markets would ensure growth and prosperity for all. While in most of the world market fundamentalism has been discredited, especially in the aftermath of the 2008 global financial crisis, those beliefs survive and flourish within the eurozone’s dominant power, Germany. These beliefs are held with such conviction and certainty, immune to new contrary evidence, that they are rightly described as an ideology.
  • The founders of the euro were guided by a set of ideas and notions about how economies function that were fashionable at the time, but that were simply wrong. They had faith in markets, but lacked an understanding of the limitations of markets and what was required to make them work.
  • It was not simply that the eurozone was not structured to accommodate Europe’s economic diversity; it was that the structure of the eurozone, its rules and regulations, were not designed to promote growth, employment and stability.
  • Germany is talked about as a “success” only by comparison with the other countries of the eurozone.
  • It is perhaps natural that the eurozone’s leaders want to blame the victim – to blame the countries in recession or depression or reeling from a referendum result – for bringing about this state of affairs. They do not want to blame themselves and the great institutions that they have helped create, and which they now head.
  • According to Juncker, Europe is not to be held together because of the benefits that accrue – benefits that far exceed the costs, the economic prosperity, the sense of solidarity, the pride in being a European. No, Europe is to be held together by threats and fear – of what would happen if a country leaves.
  • One of the first lessons of economics is that bygones are bygones. One should always ask: given where we are, what should we do? On both sides of the Channel, politics should be directed at understanding the underlying sources of anger; how, in a democracy, the political establishment could have done so little to address the concerns of so many citizens, and figuring out how to do that now: to create within each country, and through cross-border arrangements, a new, more democratic Europe, which sees its goal as improving the wellbeing of ordinary citizens
  • There are alternatives to the current arrangements that can create a true shared prosperity: the challenge is to learn from the past to create this new economics and politics of the future. The Brexit referendum was a shock. My hope is that the shock will set off waves on both sides of the Channel that will lead to this new, reformed European Union.
Javier E

Donald Trump, the master of unreality, must be resisted at every turn | Joseph Stiglitz... - 0 views

www.theguardian.com/...igilant-resist-joseph-stiglitz

trump history crisis politics policy economic order international relations global

shared by Javier E on 21 Feb 17 - No Cached
  • Trump sees the world in terms of a zero-sum game. In reality, globalisation, if well managed, is a positive-sum force: America gains if its friends and allies – whether Australia, the EU, or Mexico – are stronger.
  • But Trump’s approach threatens to turn it into a negative-sum game: America will lose, too.
  • Previous administrations have always taken seriously their responsibility to advance US interests. But the policies they pursued usually were framed in terms of an enlightened understanding of national interest. Americans, they believed, benefited from a more prosperous global economy and a web of alliances among countries committed to democracy, human rights, and the rule of law.
  • ...3 more annotations...
  • If there is a silver lining in the Trump cloud, it is a new sense of solidarity over core values such as tolerance and equality, sustained by awareness of the bigotry and misogyny, whether hidden or open, that Trump and his team embody. And this unity has gone global, with Trump and his allies facing rejection and protests throughout the democratic world.
  • US corporate leaders and investors have collectively become Trump’s enablers. At this year’s World Economic Forum meeting in Davos, many salivated over his promises of tax cuts and deregulation, while eagerly ignoring his bigotry – not mentioning it in a single meeting that I attended – and protectionism.
  • lack of courage: it was clear that many of those who were concerned about Trump were afraid to raise their voices, lest they and their companies’ share price be targeted by a tweet. Pervasive fear is a hallmark of authoritarian regimes, and we are seeing it in the US for the first time in my adult life.
Javier E

How the Mormons Make Money - Businessweek - 0 views

www.businessweek.com/...how-the-mormons-make-money

mormon business theology

shared by Javier E on 22 Jul 12 - No Cached
  • “The Mormon Church is very different than any other church. … Traditional Christianity and Judaism make a clear distinction between what is spiritual and what is temporal, while Mormon theology specifically denies that there is such a distinction.”
  • To Latter-day Saints, opening megamalls, operating a billion-dollar media and insurance conglomerate, and running a Polynesian theme park are all part of doing God’s work. Says Quinn: “In the Mormon [leadership’s] worldview, it’s as spiritual to give alms to the poor, as the old phrase goes in the Biblical sense, as it is to make a million dollars.”
  • “There are religious groups that own radio stations, but they don’t also own cattle ranches. There are religious groups that own retreats, but they don’t also own insurance companies,” says Ryan Cragun, a sociology professor at the University of Tampa and co-author of the recently published book Could I Vote for a Mormon for President? “Given their array of corporate interests, it would probably make more sense to refer to them as The Church of Jesus Christ of Latter-day Saints Holdings Inc.”
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  • As a religious organization, the LDS Church enjoys several tax advantages. Like other churches, it is often exempt from paying taxes on the real estate properties it leases out, even to commercial entities, says tax lawyer David Miller, who is not Mormon. The church also doesn’t pay taxes on donated funds and holdings.
  • Under U.S. law, churches can legally turn around and sell donated stock without paying capital-gains taxes, a clear advantage for both donor and receiver.
  • According to U.S. law, religions have no obligation to open their books to the public, and the LDS Church officially stopped reporting any finances in the early 1960s. In 1997 an investigation by Time used cross-religious comparisons and internal information to estimate the church’s total value at $30 billion. The magazine also produced an estimate that $5 billion worth of tithing flows into the church annually, and that it owned at least $6 billion in stocks and bonds.
  • a recent investigation by Reuters in collaboration with sociology professor Cragun estimates that the LDS Church is likely worth $40 billion today and collects up to $8 billion in tithing each year.
  • Several high-ranking church insiders told him that the church’s finances are so compartmentalized that no single person, not even the president, knows the entirety of its holdings
  • it’s important to start at the very top: The Mormon Church is owned and run by what is called the Corporation of the President of the Church of Jesus Christ of Latter-day Saints. This entity is a “corporation sole,” which is an obscure legal body owned entirely by one person. In the case of the Mormon Church, that person is Monson, the prophet.
  • McMullin says the Mormon Church has “two or three or four for-profit entities under the Presiding Bishopric,” and names DMC, AgReserves, and Suburban Land Reserve. He says DMC has about “2,000 to 3,000 employees.” He also confirms Hoover’s estimate that DMC has annual revenue of roughly $1.2 billion
  • The Mormon belief in the spiritual value of financial success goes back to 1830, when the religion’s founder, Joseph Smith, announced to his followers that God had told him the following: “Verily I say unto you, that all things unto me are spiritual, and not at any time have I given unto you a law which was temporal.” In other words, historian Quinn translates, “whether it’s investing in a merchandising store, or tannery, or a lumber mill, or a hotel, or a bank—all of which occurred under Joseph Smith’s leadership—according to that 1830 revelation, it’s all spiritual.”
  • In its early days, the church’s entrepreneurial rigor was fueled by necessity. Mormons, who clashed with neighbors and government authorities over practices such as polygamy, often had to fend for themselves. The group also espoused separatist financial goals of “erecting and maintaining an improved economic system for its members,” according to historian Leonard J. Arrington, who points out that 88 of Smith’s 112 revelations deal directly or indirectly with economic matters.
  • When Mormons arrived in Utah in 1847 it was a barren territory, still under Mexican jurisdiction. To settle the land, Arrington writes, over a 15-year period in the late 1800s, “Mormons constructed 200 miles of territorial railroad, a $300,000 woolen mill, a large cotton factory, a wholesale-retail concern with sales of $6,000,000 a year, more than 150 local general stores, and at least 500 local cooperative manufacturing and service enterprises.”
  • oday, Temple Square is filled with statues glorifying the industry of those pioneers. The state emblem is a beehive, in honor of diligent work, and the term “deseret,” used in the titles of many Latter-day enterprises, derived from the Book of Mormon, means “honeybee.”
  • Until the 1990s, wards—the Mormon equivalent of parishes—kept some donated member money locally to distribute for aid and activities as they saw fit. Today all money is wired directly to Salt Lake City. McMullin insists that not one penny of tithing goes to the church’s for-profit endeavors, but it’s impossible for church members to know for sure. Although the Mormon Doctrine and Covenants says “all things shall be done by common consent in the church,” members are not provided with any financial accounting.
  • the Mormon Church donates only about 0.7 percent of its annual income to charity; the United Methodist Church gives about 29 percent.
  • “Though the church’s monetary donations are significant, much of the ‘value’ of our service is not monetary, but in the hundreds of thousands of hours of service and the talent and expertise given by church members to help others around the world.”
  • The LDS Church’s legions of missionaries and volunteers don’t merely spread the Mormon message around the world; they’re also vital to the church’s businesses. According to McMullin, DMC alone employs 1,400 “people who are volunteering their time and their services—some are part-time and some are volunteer.” Many of these members being asked to serve full- or part-time are retirees.
Maria Delzi

BBC News - DR Congo 'repulses' TV, airport and army base attacks - 0 views

www.bbc.co.uk/...world-africa-25547424

shared by Maria Delzi on 05 Jan 14 - No Cached
  • The Democratic Republic of Congo's army has repulsed several attacks in the capital, Kinshasa, by a "terrorist group", the government has said.
  • Religious leader Paul Joseph Mukungubila told the BBC his followers carried out the raids.
  • Information Minister Lambert Mende said the situation was now under control and about 46 attackers had been killed.
  • ...7 more annotations...
  • Mr Mende said the attackers at the state TV and radio headquarters had been armed with weapons such as knives, and there was "no chance of them even to maintain their positions, even for a single hour".
  • "People were frightened when security personnel were firing against these attackers," the minister told the BBC's Focus on Africa radio programme after visiting the RTNC headquarters.
  • He said the attackers numbered fewer than 100 and that the security forces had killed about 46 of them and captured about 10.
  • In 1997, Rwandan-backed troops ousted DR Congo's long-serving ruler Mobutu Sese Seko and installed Laurent Kabila - the father of incumbent leader Joseph Kabila - as president.
  • In a separate incident, a taxi driver told AFP that he had heard about "six or seven shots" from heavy weapons fired at the Tshatshi military camp. The shots were heard between 09:00 and 09:30 local time.
  • The US embassy in Kinshasa has advised all US citizens not to travel around the city until further notice.
  • "The embassy has received multiple reports of armed engagements and fighting around Kinshasa… The embassy has also received reports that there are police and military checkpoints and barricades in many places," it said in a statement posted on its Facebook page at 10:00 local time.
qkirkpatrick

Russian communists mark 63rd anniversary of Stalin's death - RT In motion - 0 views

www.rt.com/...ussia-anniversary-stalin-death

russian stalin history politics culture communism

shared by qkirkpatrick on 07 Mar 16 - No Cached
  • Russia's Communist Party marked the 63rd anniversary of the death of Joseph Stalin in Moscow on Thursday. Hundreds of people holding Stalin portraits and Soviet flags gathered near the memorial to Georgi Zhukov in the center of Moscow. Party members then moved to pay their respects at Stalin’s grave near the Kremlin wall, where they laid flowers and wreaths. Joseph Stalin held the post of General Secretary of the Central Committee of the Communist Party of the Soviet Union from April 3, 1922 until the day of his death. He died on March 5, 1953 at his residence in Kuntsevo Dacha.
  • qkirkpatrick on 07 Mar 16
     
    Russian Communists remember Stalin on the 63rd anniversary of his death
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