Group items tagged

Try to avoid exchanging money or credit cards with the cashier. Use a credit-card reader when possible.

all Americans to wear cloth face masks when out in public, which includes when in the grocery store.

wash your hands with soap and water before going out and when coming home, and use hand sanitizer when out.

If you use gloves, choose disposable ones and throw them before getting into your car or as soon as you get home

Try not to use your phone when in the store. If you do, clean it when you get home.

it’s a good idea to bring your own, mainly to wipe the grocery cart

Wipes can also be used for other high-touch areas in the store like freezer handles or tongs used in self-serve bins.

To be extra cautious, you could heat food in the oven or microwave, though this hasn’t been specifically studied so it’s unclear if there’s a particular length of time needed.

People over 65 and those who have medical conditions that put them at greater risk of hospitalization and serious illness should avoid going to the grocery store, if possible. Try to order groceries online or have a family member or friend deliver them while taking precautions.

Though there have been no documented cases of transmission of the novel coronavirus through food packaging, a recent NEJM study found that the virus can live on cardboard for up to 24 hours and on hard surfaces such as plastic and stainless steel for two to three days.

use self-checkout when possible and use hand sanitizer when you’re done.

experts say wiping down cereal boxes and other packages isn’t necessary. “Use the wipes when you need them,” says Dr. Chapman. If you’re home you can easily wash your hands. “That’s going to reduce your risk as much if not more than trying to wipe everything down,” he says.

instead of being preoccupied with wiping down packaging and containers, focus on washing your hands. “It’s much better to treat your hands, wash your hands, rather than dealing with all the surfaces,”

Your mouth is a gateway to both your respiratory system (your lungs) and your digestive system (stomach). Respiratory viruses like the novel coronavirus are believed to enter the body and reproduce through the respiratory tract, not the digestive tract.

Experts say it is possible that if the virus rubs off from any object to the inside of your mouth, it could infect you if it goes into your respiratory system. But there doesn’t appear to be any risk of infection via your digestive trac

doctors say getting the virus through ingestion of contaminated food seems unlikely. Gregory Poland, director of the Mayo Clinic’s Vaccine Research Group in Rochester, Minn., speculates that the gastric acid in the stomach would kill it. “My own speculation is that the GI route would be very low likelihood compared to known and efficient methods of infection,”

the studies were done in a laboratory with high doses of the virus, so it’s unknown if in real life the virus can be transmitted that way. Most likely if someone were to sneeze or cough on a cardboard container, the virus would degrade more quickly due to environmental factors, such as sunlight.

If you touch virus particles on raw food and then touch your nose, eyes or mouth, that is a potential source of transmission. But experts note that is very unlikely. To be vigilant, thoroughly wash your hands with soap and water, and don’t eat your food with your hands.

Experts urge people not to wash fruits and vegetables with anything but water. The chemicals on wipes and chlorine solutions especially can be dangerous—don’t ingest those.

There’s no evidence that the virus can be transmitted through clothing, but it hasn’t been specifically studied

The good news is it can be killed by doing laundry. So if you were in a grocery store where people near you were coughing, it’s a good idea to remove your clothes when you get home. Don’t shake clothing. Place it in your laundry hamper.

The CDC recommends laundering contaminated clothes in the warmest appropriate water setting and drying them thoroughly.

The CDC says there are no known cases of the novel coronavirus being spread through the fecal-oral route, which is a common route of transmission for stomach viruses like the norovirus.

But a recent study that hasn’t been peer reviewed yet found the virus in the stool of some patients. This route of transmission remains unknown, and experts say it’s unlikely to be contributing significantly to the pandemic.

“I left the EPA because of the proposals to roll back legislation that will have direct impacts on local communities,” he said. “Ten months in, they have yet to move forward any action to help communities be healthier. People in Puerto Rico are drinking toxic water. Unfortunately, so far, I’ve been proved right in my decision to leave. I wanted them to prove me wrong.”

The Trump administration has targeted dozens of regulations it says have stymied economic growth. It has moved to axe an Obama-era plan to reduce emissions from coal-fired power plants, delayed new standards to cut toxic fumes from vehicles and dropped a proposed ban on a pesticide linked to developmental delays in children.

But Ali said there was little evidence the agency is focused on vulnerable communities, claiming it is a “particular slap in the face” that the EPA wants to cut funding for anti-lead programs given that the largely black city of Flint, Michigan, continues to suffer from lead-tainted water, three years after the scandal was exposed.

“I became an environmentalist, I have to be candid with you, not because of the effects of global warming some time in the future,” said Booker, a former mayor of Newark, New Jersey, at a time when the city was experiencing its own problems with lead contamination of drinking water. “I became an environmentalist because I saw horrific examples of environmental injustice and how it was hurting my community in every single way.”

One in three Latinos live in areas that violate federal standards for ozone, a pollutant that causes smog and is linked to an array of health problems. The thousands of abandoned mines that dot the western US have left a legacy of soil and water contamination that blights native American tribes, such as the Navajo nation.

Nearly seven in 10 African Americans live within 30 miles of a coal-fired power plant, compared with 56% of whites. Once the coal is burned, its ash, which can damage the nervous system and cause cancers if ingested or inhaled, is dumped in about 1,400 sites around the US – 70% of which are situated in low-income communities.

"And then you break into it, you might have some berries down here, but this will be empty. There is no wheat inside the wheat head."

Northwest farmers like Berg, and ranchers who depend on rain, are expecting what one farmer called a "somber harvest" this year.

On her ranch, Berg says she's also worried about 1,000 acres of native grass seeds she has to plant this year into dry soil for a government conservation program. She says with all the Western wildfires in recent years, the wild grass and forage seeds have become expensive. She hates to plant them in shallow, bone-dry soil only to lose the crop if there's not sufficient rain.

The Berg's aren't the only ones suffering. The region is parched from near the Canadian border clear to the edge of Nevada, with triple digit temps on the way making it worse.

Earlier this year, Oregon declared drought zones for eight counties, and six more have requested it since. Now the drought is rapidly expanding into usually cooler and wetter western Oregon, according to Ryan Andrews, a hydrologist for the state's Water Resources Department. He says the thirsty ground will absorb whatever rain comes, meaning streams and rivers will get little water.

Jeff Marti, a drought expert for Washington's Department of Ecology, says it hasn't been this dry since the 1920s.

"It's the story of the irrigation haves and the have nots," he says. "Meaning those folks who get their water from rivers or storage, are probably going to be fine for their irrigation needs. But the dryland users and the folks that have cattle that depend on forage on the rangelands may be more challenged."

Looking ahead, Marti says the warming climate may mean more rain for the Northwest, but also much less snowpack that melts sooner. That could stress water supplies even more.

A bit west of Alderdale, Washington, cattle rancher Gary Hess is also having a hard time with the drought. His grass-fattened mother cows bawl at their calves, wanting them to stay close and away from the cattle dog. But he only has enough irrigated pasture for a small part of his herd, the rest are on dryland range. So Hess recently sold 70 mother cows with calves at their sides to another operator in Wyoming. They had many more good calves in them, and he hated to see them go. But he has no dryland grass to keep them.

"When you have to sell younger cows, that's a disappointment," Hess says as he tears up a bit. "With the kind of weather we've had the last couple of years, and the drought and the lack of feed and lack of water, we just finally had to cut back."

This spring it's also been windy here, further drying out the landscape like a blow dryer. Hess is thinking he'll have to sell more cows soon just to survive. He says it's hard to lose animals and bloodlines that he's worked so hard to build up. He figures it could take him up to a decade to build his herd back up without going into debt.

Most ranchers say they don't have time to dwell on the trucked-off cattle or lost crops. They're busy applying for federal disaster aid. And they're also keeping an eye out for wildfires that are always top-of-mind in the dry, hot summer, but expected to be worse because of this year's terrible drought.

H-E-B issued a statement on Sunday saying that its focus was still on operations after the storm, noting that the weather had been “incredibly difficult” on its employees as well as the rest of the state.

Allegiances to brands are often about more than just the product; they can be a proxy for consumers to telegraph their stances on political or social issues. Yet H-E-B reflects another kind of virtue signaling, one that often supersedes race, class, religion, gender or sexual orientation: a display of Texan identity.H-E-B falls into a class of companies that Texans instantly identify with their state in a way that transcends commerce, particularly for expatriates outside state lines. There is Whataburger, the fast food chain; Blue Bell ice cream; and Buc-ee’s supersized convenience stores. Many a Texan in New York City has spotted an orange-striped bag from Junior’s Cheesecake and thought someone stepped on the E train with a Whataburger.

“That’s what we’ve come to expect of H-E-B,” Professor McAlister added. “It’s from the heart and they’re good at logistics. If their Texans need water, they can get it to them, because it’s their Texans who are thirsty.”

The shelves in many stores were light on inventory, if not entirely bare, especially for water. In a store packed with customers in the Las Palmas neighborhood of San Antonio, notices warned people could only take two gallons of water. “Limits are temporary and necessary for you and your neighbors to find the products you need,” a sign said.

The imagery showed how the area of the iceberg changed over time. The researchers also determined its thickness using data from satellites that measure ice height. By the time it broke up, Ms. Braakmann-Folgmann said, A68a was more than 200 feet thinner overall.

When the iceberg was near South Georgia, scientists with the survey were able to deploy autonomous underwater gliders to take water samples. On the island, they used tracking devices on some gentoo penguins and fur seals, to see whether the presence of the iceberg affected their foraging behavior.

A large influx of fresh water on the surface could affect the growth of phytoplankton, at the lower end of the food change, or it could alter the mix of phytoplankton species available, he said.

A senior security official told CNN the level of the Euphrates River had dropped by 1 meter (more than 3 feet) near Amiriyat al-Falluja.

The United Nations warned Thursday that a lack of funding threatens vital aid operations supporting more than 8 million people affected by the conflict in Iraq.

statement. "Humanitarian partners have been doing everything they can to help. But more than 50% of the operation will be shut down or cut back if money is not received immediately."

Currently, there is no evidence that ingesting very small pieces of plastic (microplastics) can cause harm, but understanding the potential implications is an active area of science.

To eliminate any risk of contamination, purchases in shops and deliveries to courier companies were recorded on video. Some packs in the US were ordered over the internet.

Since the study has not been through the usual process of peer review and publication in a scientific journal, the BBC has asked experts in the field to comment.

The group has previously estimated that, in the Americas, nature itself—animals, plants, soil, water, all of it—is worth about twenty-four trillion dollars to us, an implausibly specific figure that makes the costs of degradation both more and less concrete.

“I think fundamentally we’ve got to get the message across that this is a crisis for humanity that could signal the end of human civilization as we know it. It’s not about animals somewhere off in the Arctic. It’s about the life that we lead, and whether we can keep leading it, and the chaos and violence that could ensue if we don’t do something immediately.”

“Even as someone who is basically an alarmist, it seemed really up in your face,” Wallace-Wells said of the group’s name and messaging. “But I also think, like, you kind of can’t argue with the results.”

Extinction Rebellion considers climate change and looming mass extinctions as intersecting but separate and potentially competing issues. In a statement last week, in response to the I.P.B.E.S. report, the group said that “too much of the focus has been on greenhouse gases and climate change. We also face an ecological crisis—the sixth mass extinction—which is as dangerous for our planet as climate change.” Jonathan Franzen said much the same, in this magazine, in 2015, describing climate change as a “usefully imponderable” problem compared to the threat of mass extinctions.

“There’s places where you’re losing habitat because temperatures are increasing, climate ranges are shifting north,

One third of the planet right now is in production of agriculture, and only about half of that is actually agriculture that has any kind of mind for the wildlife-habitat benefits that could be provided by just doing things slightly differently.”

“We’re trying to convince folks that, like, if we save nature, we save ourselves,” he continued. “If you have healthy habitats, we have healthy wildlife populations with clean water—all of that can help reduce emissions.”

Environmental groups insist that the sage grouse, just one of the countless bird species now thought to be at risk, really matters, and not only because undermining protections for it would be a boon for the fossil-fuel industries.

“It’s not just the sage grouse, right?” O’Mara said. “It’s the pronghorn. It’s the pygmy rabbit, the sagebrush vole. There’s a series of smaller species and bigger species that—if the sage grouse is healthy, that means the bigger ecosystem is doing pretty well. There’s three hundred and fifty other species that are likely doing O.K. if this one indicator species is doing O.K.”

the reality is that you have folks in both parties that deeply care about wildlife.”

We could all be doing more, but there’s maybe no greater separation between Democrats and Republicans today than on climate and pollution.”

Unlike climate change, the extinction crisis offers no clear targets to race toward or timelines to stick to. But addressing both will require, instead, a million revolutions, large and small, in the way we interact with and think about the natural world.

Gale L. Pooley and Marian L. Tupy extend the results of the bet a quarter-century to the latest data available, while offering a more sophisticated tool for measuring what they call the Simon Abundance Index.

In brief, they calculate the cost of commodities by how much time it takes a typical global worker to earn enough money to buy them. The index determines prosperity or shortage at ground level: in the lived experiences of actual human beings.

Measured by global average hourly income, the price of a representative basket of 50 key commodities — food, energy, minerals and so forth — fell by nearly two-thirds between when the bet was made and 2017

Measured by the time it takes to buy the basket, the Earth’s resources have become 380 percent more abundant as the human population grew by 69 percent.

resources grew “because” of the rise in population.

We think we know the limits of our resources until human brains discover ways to burst those limits.

Take, for example, the pressing issue of water supplies — a current concern of population catastrophists. In water-stressed places from Israel to Singapore to Las Vegas, human brains are deploying a wide variety of technologies to efficiently desalinate seawater or effectively recycle wastewater, thereby increasing the available resource

These advances don’t happen by magic. They happen through price signals. When a resource grows expensive, creative people figure out how to find more, create more or use less

Romer points us to the tremendous potential of a tax on carbon as the best available weapon against climate change. The tax — which could be refunded in the form of subsidies for green upgrades at home and work — is the necessary price signal to unleash the full creative powers of human ingenuity.

all around us, if we will look past fear to facts, we see evidence of abundance. And we can continue to have more of it for more people, if we treasure and nurture the most precious of our renewable resources: ourselves and our fellow human beings.

The study, in other words, isn’t about how much see level rise happens this century, but whether this century’s emissions bank enough carbon for total ice melt down—or some less drastic version. “Our analysis really looks at a 2000 year envelope,” says Strauss.

Under the ice, Greenland and Antarctica are uncharted territories. In order to calculate the rate at which those massive ice sheets slough off, Levermann says he would need to know more about the texture of the underlying rock.

Many camp clinics are already struggling to fight outbreaks like dengue and cholera, leaving them without the resources to treat chronic conditions, such as diabetes or heart disease. The coronavirus, which has no vaccine or agreed upon treatment regimen for Covid-19, the respiratory disease it causes, could be even more devastating, medical experts warn.

So far, the number of confirmed coronavirus cases among refugees is low, but that may be the result of a lack of testing. Testing is severely limited, and refugees are rarely a priority.

Refugee camps across Africa, the Middle East and Asia are packed with traumatized and undernourished people with limited access to health care and basic sanitation, perfect breeding grounds for contagion. Extended families jam into tarpaulin shelters with mud floors. Food, water and soap are often lacking. Illnesses, from hacking coughs to deadly diseases, go untreated, facilitating their spread.

Daily life in a refugee camp is an ideal incubator for infectious disease. Many lack running water and indoor sanitation. People often stand in line for hours to get water, which is insufficient for frequent showers, much less vigilant hand washing.

Nor are there adequate health systems. The same conflicts that have displaced huge numbers of people have decimated medical facilities, or forced people to live in places where there are none.The war in Syria has sent more than a million refugees into Lebanon, which is facing an economic crisis. Many live in cramped, squalid conditions and suffer from acute poverty.

Many refugees also suffer from poor nutrition and other health conditions that could leave them particularly vulnerable. In Bangladesh, where about 860,000 Rohingya Muslims fled to escape persecution in Myanmar, the authorities fear that the coming rainy season will cause sewage to overflow into flimsy shelters and possibly spread the coronavirus.

A lack of information in the camps has elevated the sense of panic among people already primed for anxiety. In Bangladesh, the government has limited mobile internet access for many Rohingya, creating an information vacuum that has allowed rumors to flourish:

Aid agencies that have contended with donor fatigue at a time when the number of displaced people is at a record high are worried that health and economic crises in the West will mean less money for refugees. Some fear that people in wealthier nations will worry less about people in poor ones when they feel threatened at home.

Preparation is the key to a good plan.

Hopefully, you've been following standard hygiene practices. These are behaviors we should be doing daily, automatically, to protect ourselves from germs, colds and flu:

Avoid touching your eyes, nose and mouth with unwashed hands; cough and sneeze into elbows or tissues that you immediately throw away, and regularly wash, wash, wash those hands with warm water and lots of soapy bubbles.

Parents and guardians should plan well in advance by setting up a structure in which all kids and potential caregivers know their roles and expectations, said pediatrician Dr. Tanya Altmann, Editor-in-Chief of the American Academy of Pediatrics' book "Caring for Your Baby and Young Child: Birth to Age 5 and The Wonder Years."

A working thermometer to monitor fever, which is considered to be 100 degrees Fahrenheit (37.7 degrees Celsius), and a method to clean it, such as Isopropyl alcohol.

Fever reducing medications, such as acetaminophen.

Regular soap and 70% alcohol-based hand sanitizer (antibacterial soap isn't necessary if you wash properly, and that way you won't will contribute to the world's growing antibiotic-resistant superbugs).

Tissues to cover sneezes and coughs. But there's really no need to hoard toilet paper -- this is a respiratory disease.

Regular cleaning supplies, kitchen cleaning gloves and trash can liners.

Disinfectant cleaning supplies -- the CDC suggests picking from a list that meets the virus-fighting standards of the US Environmental Protection Agency, but says you can also make your own version by using 1/3 cup unexpired bleach per gallon of water or 4 teaspoons bleach per quart of water. Never mix bleach with ammonia or any other cleanser -- it produces toxic gases.

If you live alone, that's not difficult. Your challenge is to monitor your symptoms and care for yourself when you're not feeling well. Be sure to have a plan in place to deliver food and medications, and find someone who can be responsible for virtually checking in on you on a regular basis.

The rest of the family should practice isolation as well, Radesky added.

If you are running short on face masks, or don't have any because of hoarding, try to protect the caregiver as best you can, the CDC says.

Altmann stresses maximizing isolation and protective actions.

"You can have a healthy person leave the sick one food and drinks at the door, and then go wash their hands," Altmann explained. "Wear gloves to pick up the empty plates, take them back to the kitchen and wash them in hot water with soap, or preferably with a dishwasher, and wash your hands again."

One last, very important thing: Call 911 immediately if you or your loved ones have any of these symptoms: increased or sudden difficulty breathing or shortness of breath; a persistent pain or pressure in the chest; and any sign of oxygen deprivation, such as new confusion, bluish lips or face, or you can't arouse the sick person.

To be clear: Everyone in the house needs to isolate themselves from the outside world as much as possible.

The rollback of water quality rules has endangered drinking water, fisheries and recreational waters that support the health and economies of communities throughout the country. The failure to adequately fund cleanups at Superfund sites has left communities with contaminated land, fenced off from any beneficial use for years as remediation is delayed.

By August 2017, it was clear that EPA leadership had little regard for the expertise and historical knowledge of its career employees. That’s when I made the decision to publicly protest against the Trump administration when resigning from the agency after 33 years of service.

Replace the Obama Clean Power Plan, which limited harmful emissions from power plants, with a rule that is projected to significantly increase exposure to fine particles and ozone in the air. More people, especially those living in frontline communities, will have heart attacks; suffer from asthma, bronchitis and other respiratory diseases; and miss days of work and school because of illness.

oll back successful clean car regulations and fuel economy standards, which reduced greenhouse gas (GHG) emissions, improved air quality and increased fuel economy. The rollback is projected to increase GHG emissions by 1.5bn metric tons through 2040, contributing to the destructive impacts of climate change, and resulting in 18,500 more premature deaths by 2050.

ctions by the Trump administration over the past four years have set us back. But we will not let this administration obliterate 50 years of environmental and public health progress. We owe that to the generation that will celebrate the 100th anniversary of Earth Day in 2070.

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.”

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.

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).

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.

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 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.

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.

To be human seems to be somewhere in between, or both of these two. We

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 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.

“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.”

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 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

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

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.

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.

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,

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

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.

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?

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.

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.

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

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.

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

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.

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.

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

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

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).

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

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.

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.

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.

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.

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,

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.

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.

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.

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.

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 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:

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