Skip to main content

Home/ History Readings/ Group items tagged advances

Rss Feed Group items tagged

27More

What's Left for Tech? - Freddie deBoer - 0 views

  • I gave a talk to a class at Northeastern University earlier this month, concerning technology, journalism, and the cultural professions. The students were bright and inquisitive, though they also reflected the current dynamic in higher ed overall - three quarters of the students who showed up were women, and the men who were there almost all sat moodily in the back and didn’t engage at all while their female peers took notes and asked questions. I know there’s a lot of criticism of the “crisis for boys” narrative, but it’s often hard not to believe in it.
  • we’re actually living in a period of serious technological stagnation - that despite our vague assumption that we’re entitled to constant remarkable scientific progress, humanity has been living with real and valuable but decidedly small-scale technological growth for the past 50 or 60 or 70 years, after a hundred or so years of incredible growth from 1860ish to 1960ish, give or take a decade or two on either side
  • I will recommend Robert J. Gordon’s The Rise & Fall of American Growth for an exhaustive academic (and primarily economic) argument to this effect. Gordon persuasively demonstrates that from the mid-19th to mid-20th century, humanity leveraged several unique advancements that had remarkably outsized consequences for how we live and changed our basic existence in a way that never happened before and hasn’t since. Principal among these advances were the process of refining fossil fuels and using them to power all manner of devices and vehicles, the ability to harness electricity and use it to safely provide energy to homes (which practically speaking required the first development), and a revolution in medicine that came from the confluence of long-overdue acceptance of germ theory and basic hygienic principles, the discovery and refinement of antibiotics, and the modernization of vaccines.
  • ...24 more annotations...
  • The complication that Gordon and other internet-skeptical researchers like Ha-Joon Chang have introduced is to question just how meaningful those digital technologies have been for a) economic growth and b) the daily experience of human life. It can be hard for people who stare at their phones all day to consider the possibility that digital technology just isn’t that important. But ask yourself: if you were forced to live either without your iPhone or without indoor plumbing, could you really choose the latter?
  • Certainly the improvements in medical care in the past half-century feel very important to me as someone living now, and one saved life has immensely emotional and practical importance for many people. What’s more, advances in communication sciences and computer technology genuinely have been revolutionary; going from the Apple II to the iPhone in 30 years is remarkable.
  • we can always debate what constitutes major or revolutionary change
  • The question is, who in 2023 ever says to themselves “smartphone cameras just aren’t good enough”?
  • continued improvements in worldwide mortality in the past 75 years have been a matter of spreading existing treatments and practices to the developing world, rather than the result of new science.
  • When you got your first smartphone, and you thought about what the future would hold, were your first thoughts about more durable casing? I doubt it. I know mine weren’t.
  • Why is Apple going so hard on TITANIUM? Well, where else does smartphone development have to go?
  • The elephant in the room, obviously, is AI.
  • The processors will get faster. They’ll add more RAM. They’ll generally have more power. But for what? To run what? To do what? To run the games that we were once told would replace our PlayStation and Xbox games, but didn’t?
  • Smartphone development has been a good object lesson in the reality that cool ideas aren’t always practical or worthwhile
  • And as impressive as some new development in medicine has been, there’s no question that in simple terms of reducing preventable deaths, the advances seen from 1900 to 1950 dwarf those seen since. To a rem
  • We developed this technology for typewriters and terminals and desktops, it Just Works, and there’s no reason to try and “disrupt” it
  • Instead of one device to rule them all, we developed a norm of syncing across devices and cloud storage, which works well. (I always thought it was pretty funny, and very cynical, how Apple went from calling the iPhone an everything device to later marketing the iPad and iWatch.) In other words, we developed a software solution rather than a hardware one
  • I will always give it up to Google Maps and portable GPS technology; that’s genuinely life-altering, probably the best argument for smartphones as a transformative technology. But let me ask you, honestly: do you still go out looking for apps, with the assumption that you’re going to find something that really changes your life in a significant way?
  • some people are big VR partisans. I’m deeply skeptical. The brutal failures of Meta’s new “metaverse” is just one new example of a decades-long resistance to the technology among consumers
  • maybe I just don’t want VR to become popular, given the potential ugly social consequences. If you thought we had an incel problem now….
  • There were, in those breathless early days, a lot of talk about how people simply wouldn’t own laptops anymore, how your phone would do everything. But it turns out that, for one thing, the keyboard remains an input device of unparalleled convenience and versatility.
  • It’s not artificial intelligence. It thinks nothing like a human thinks. There is no reason whatsoever to believe that it has evolved sentience or consciousness. There is nothing at present that these systems can do that human being simply can’t. But they can potentially do some things in the world of bits faster and cheaper than human beings, and that might have some meaningful consequences. But there is no reasonable, responsible claim to be made that these systems are imminent threats to conventional human life as currently lived, whether for good or for bad. IMO.
  • Let’s mutually agree to consider immediate plausible human technological progress outside of AI or “AI.” What’s coming? What’s plausible?
  • The most consequential will be our efforts to address climate change, and we have the potential to radically change how we generate electricity, although electrifying heating and transportation are going to be harder than many seem to think, while solar and wind power have greater ecological costs than people want to admit. But, yes, that’s potentially very very meaningful
  • It’s another example of how technological growth will still leave us with continuity rather than with meaningful change.
  • I kept thinking was, privatizing space… to do what? A manned Mars mission might happen in my lifetime, which is cool. But a Mars colony is a distant dream
  • This is why I say we live in the Big Normal, the Big Boring, the Forever Now. We are tragic people: we were born just too late to experience the greatest flowering of human development the world has ever seen. We do, however, enjoy the rather hefty consolation prize that we get to live with the affordances of that period, such as not dying of smallpox.
  • I think we all need to learn to appreciate what we have now, in the world as it exists, at the time in which we actually live. Frankly, I don’t think we have any other choice.
11More

Elon Musk, Other AI Experts Call for Pause in Technology's Development - WSJ - 0 views

  • Calls for a pause clash with a broad desire among tech companies and startups to double down on so-called generative AI, a technology capable of generating original content to human prompts. Buzz around generative AI exploded last fall after OpenAI unveiled a chatbot with its ability to perform functions like providing lengthy answers and producing computer code with humanlike sophistication. 
  • Microsoft has embraced the technology for its Bing search engine and other tools. Alphabet Inc.’s Google has deployed a rival system, and companies such as Adobe Inc., Zoom Video Communications Inc. and Salesforce Inc. have also introduced advanced AI tools.
  • “A race starts today,” Microsoft CEO Satya Nadella said last month. “We’re going to move, and move fast.”
  • ...8 more annotations...
  • “It is unfortunate to frame this as an arms race,” Mr. Tegmark said. “It is more of a suicide race. It doesn’t matter who is going to get there first. It just means that humanity as a whole could lose control of its own destiny.” 
  • Messrs. Musk and Wozniak have both voiced concerns about AI technology. Mr. Musk on Wednesday tweeted that developers of the advanced AI technology “will not heed this warning, but at least it was said.”
  • Yann LeCun, chief AI scientist at Meta Platforms Inc., on Tuesday tweeted that he didn’t sign the letter because he disagreed with its premise. 
  • Mr. Mostaque, Stability AI’s CEO, said in a tweet Wednesday that although he signed the letter, he didn’t agree with a six-month pause. “It has no force but will kick off an important discussion that will hopefully bring more transparency & governance to an opaque area.”
  • Mr. Tegmark said many companies feel “crazy commercial pressures” to add advanced AI technology into their products. A six-month pause would allow the industry “breathing room,” without disadvantaging ones that opt to move carefully
  • The letter said a pause should be declared publicly and be verifiable and all key actors in the space should participate. “If such a pause cannot be enacted quickly, governments should step in and institute a moratorium,” it said
  • AI labs and experts can use this time to develop a set of shared safety rules for advanced AI design that should be audited and overseen by outside experts, the authors wrote.
  • “I don’t think we can afford to just go forward and break things,” said Mr. Bengio, who shared a 2018 Turing award for inventing the systems that modern AI is built on. “We do need to take time to think through this collectively.”
4More

Russia Provides Syria With Advanced Missiles - NYTimes.com - 0 views

  • Russia has sent advanced antiship cruise missiles to Syria, a move that illustrates the depth of its support for the Syrian government
  • Secretary of State John Kerry has repeatedly said that it is the United States’ hope to change Mr. Assad’s “calculations”
  • “I think we’ve made it crystal clear we would prefer that Russia was not supplying assistance
  • ...1 more annotation...
  • “There is now greater urgency for the U.S. to step up assistance to the moderate opposition forces who can lead Syria after Assad.”
1More

ISIS destroys Mosul bridges as troops advance - 0 views

  •  
    ISIS has destroyed all five bridges crossing the Tigris River in Mosul, an attempt to slow the advance of Iraqi troops toward the western side of the city, according to Lt. Gen. Abdul Amir Rasheed Yarallah, the commander of Iraqi Forces in Nineveh province.
15More

Militias in Libya Advance on ISIS Stronghold of Surt With Separate Agendas - The New Yo... - 0 views

  • dvancing along the Mediterranean coast toward the Islamic State stronghold of Surt, signaling the first major assault on territory that
  • the terrorist group’s largest base outside of Iraq and Syria.
  • reduced the length of Libyan coastline controlled by the Islamic State to 100 miles from about 150 miles
  • ...12 more annotations...
  • advance did signal a new setback for the Islamic State, also known as ISIS or ISIL, at a time when it is already under concerted attack in Falluja, Iraq, and in parts of Syria.
  • risks destabilizing the fragile peace effort by fostering violent competition between rival groups
  • slamic State fighters have presided over a brutal rule in the city, with public executions and floggings, as well as shortages of food and medicines
  • a potential plan for extensive airstrikes against the militant group’s camps,
  • faltered badly as the unity government, which arrived in the capital, Tripoli, in March, has failed to gain broad political acceptance.
  • a significant prize because its loss to the Islamic State last June was seen as a significant step in the group’s domination of the Surt region.
  • seized the coastal town of Bin Jawad and claimed on Tuesday to have moved on nearby Nawfaliyah.
  • principally involved in intelligence gathering and reconnaissance.
  • such efforts are being frustrated by the tribal and personal rivalries that have fueled chaos in Libya since the fall of Colonel Qaddafi in 2011
  • “These forces lack crucial capabilities,”
  • The coastal city is thought to be home to a majority of the Islamic State fighters in Libya, estimated to number between 3,000 and 6,500.
  • the eastern branch of the country’s central bank this week announced that it had printed 4 billion Libyan dinars through a company in Russia, drawing a furious reaction from the main central bank in Tripoli.
18More

Militias in Libya Advance on ISIS Stronghold of Surt With Separate Agendas - The New Yo... - 0 views

  • Fighters aligned with Libya’s United Nations-backed unity government are advancing along the Mediterranean coast toward the Islamic State stronghold of Surt
  • first major assault on territory
  • reduced the length of Libyan coastline controlled by the Islamic State to 100 miles from about 150 miles.
  • ...15 more annotations...
  • either the strength or the will to push into Surt, which is thought to be heavily fortified and also harbor several thousand foreign fighters
  • also risks destabilizing the fragile peace effort by fostering violent competition between rival groups.
  • two groups were battling for control of the so-called oil crescent
  • has become a preoccupation for Western countries worried that it could become a refuge for militants fleeing Iraq and Syria.
  • small groups of American, British and French special operations forces have quietly deployed across Libya, making contact with friendly Libyan militias in an effort to gather intelligence on the Islamic State.
  • Now, with the sudden move against the Islamic State, military action on the ground is moving faster than the country’s tangled politics.
  • attackers had captured both the Surt power plant and an area south of the city
  • The power plant where fighting raged on Wednesday is a significant prize because its loss to the Islamic State last June was seen as a significant step in the group’s domination of the Surt region.
  • That would bring his group, known as the Petroleum Facilities Guard, within 80 miles of Surt.
  • It is unclear whether foreign forces are playing a direct role in the offensive.
  • As the two-pronged assault on Islamic State territory unfolded, several analysts pointed to the role of the unity’s government’s new defense minister, Almahdi Al-Barghathi, who has been trying to bring rival militant factions under a central command that could become a national army
  • The coastal city is thought to be home to a majority of the Islamic State fighters in Libya, estimated to number between 3,000 and 6,500.
  • there is a danger of deepening divisions between east and west in Libya.
  • political mood in Libya had become increasingly confrontational during recent months as the United Nations,
  • In a sign of those divisions, the eastern branch of the country’s central bank this week announced that it had printed 4 billion Libyan dinars through a company in Russia
165More

President Obama's Interview With Jeffrey Goldberg on Syria and Foreign Policy - The Atl... - 0 views

  • The president believes that Churchillian rhetoric and, more to the point, Churchillian habits of thought, helped bring his predecessor, George W. Bush, to ruinous war in Iraq.
  • Obama entered the White House bent on getting out of Iraq and Afghanistan; he was not seeking new dragons to slay. And he was particularly mindful of promising victory in conflicts he believed to be unwinnable. “If you were to say, for instance, that we’re going to rid Afghanistan of the Taliban and build a prosperous democracy instead, the president is aware that someone, seven years later, is going to hold you to that promise,” Ben Rhodes, Obama’s deputy national-security adviser, and his foreign-policy amanuensis, told me not long ago.
  • Power is a partisan of the doctrine known as “responsibility to protect,” which holds that sovereignty should not be considered inviolate when a country is slaughtering its own citizens. She lobbied him to endorse this doctrine in the speech he delivered when he accepted the Nobel Peace Prize in 2009, but he declined. Obama generally does not believe a president should place American soldiers at great risk in order to prevent humanitarian disasters, unless those disasters pose a direct security threat to the United States.
  • ...162 more annotations...
  • Obama’s resistance to direct intervention only grew. After several months of deliberation, he authorized the CIA to train and fund Syrian rebels, but he also shared the outlook of his former defense secretary, Robert Gates, who had routinely asked in meetings, “Shouldn’t we finish up the two wars we have before we look for another?”
  • In his first term, he came to believe that only a handful of threats in the Middle East conceivably warranted direct U.S. military intervention. These included the threat posed by al‑Qaeda; threats to the continued existence of Israel (“It would be a moral failing for me as president of the United States” not to defend Israel, he once told me); and, not unrelated to Israel’s security, the threat posed by a nuclear-armed Iran.
  • Bush and Scowcroft removed Saddam Hussein’s army from Kuwait in 1991, and they deftly managed the disintegration of the Soviet Union; Scowcroft also, on Bush’s behalf, toasted the leaders of China shortly after the slaughter in Tiananmen Square.
  • As Obama was writing his campaign manifesto, The Audacity of Hope, in 2006, Susan Rice, then an informal adviser, felt it necessary to remind him to include at least one line of praise for the foreign policy of President Bill Clinton, to partially balance the praise he showered on Bush and Scowcroft.
  • “When you have a professional army,” he once told me, “that is well armed and sponsored by two large states”—Iran and Russia—“who have huge stakes in this, and they are fighting against a farmer, a carpenter, an engineer who started out as protesters and suddenly now see themselves in the midst of a civil conflict …” He paused. “The notion that we could have—in a clean way that didn’t commit U.S. military forces—changed the equation on the ground there was never true.”
  • The message Obama telegraphed in speeches and interviews was clear: He would not end up like the second President Bush—a president who became tragically overextended in the Middle East, whose decisions filled the wards of Walter Reed with grievously wounded soldiers, who was helpless to stop the obliteration of his reputation, even when he recalibrated his policies in his second term. Obama would say privately that the first task of an American president in the post-Bush international arena was “Don’t do stupid shit.”
  • Hillary Clinton, when she was Obama’s secretary of state, argued for an early and assertive response to Assad’s violence. In 2014, after she left office, Clinton told me that “the failure to help build up a credible fighting force of the people who were the originators of the protests against Assad … left a big vacuum, which the jihadists have now filled.” When The Atlantic published this statement, and also published Clinton’s assessment that “great nations need organizing principles, and ‘Don’t do stupid stuff’ is not an organizing principle,” Obama became “rip-shit angry,” according to one of his senior advisers. The president did not understand how “Don’t do stupid shit” could be considered a controversial slogan.
  • The Iraq invasion, Obama believed, should have taught Democratic interventionists like Clinton, who had voted for its authorization, the dangers of doing stupid shit. (Clinton quickly apologized to Obama for her comments,
  • Obama, unlike liberal interventionists, is an admirer of the foreign-policy realism of President George H. W. Bush and, in particular, of Bush’s national-security adviser, Brent Scowcroft (“I love that guy,” Obama once told me).
  • The danger to the United States posed by the Assad regime did not rise to the level of these challenges.
  • Obama generally believes that the Washington foreign-policy establishment, which he secretly disdains, makes a fetish of “credibility”—particularly the sort of credibility purchased with force. The preservation of credibility, he says, led to Vietnam. Within the White House, Obama would argue that “dropping bombs on someone to prove that you’re willing to drop bombs on someone is just about the worst reason to use force.”
  • American national-security credibility, as it is conventionally understood in the Pentagon, the State Department, and the cluster of think tanks headquartered within walking distance of the White House, is an intangible yet potent force—one that, when properly nurtured, keeps America’s friends feeling secure and keeps the international order stable.
  • All week, White House officials had publicly built the case that Assad had committed a crime against humanity. Kerry’s speech would mark the culmination of this campaign.
  • But the president had grown queasy. In the days after the gassing of Ghouta, Obama would later tell me, he found himself recoiling from the idea of an attack unsanctioned by international law or by Congress. The American people seemed unenthusiastic about a Syria intervention; so too did one of the few foreign leaders Obama respects, Angela Merkel, the German chancellor. She told him that her country would not participate in a Syria campaign. And in a stunning development, on Thursday, August 29, the British Parliament denied David Cameron its blessing for an attack. John Kerry later told me that when he heard that, “internally, I went, Oops.”
  • Obama was also unsettled by a surprise visit early in the week from James Clapper, his director of national intelligence, who interrupted the President’s Daily Brief, the threat report Obama receives each morning from Clapper’s analysts, to make clear that the intelligence on Syria’s use of sarin gas, while robust, was not a “slam dunk.” He chose the term carefully. Clapper, the chief of an intelligence community traumatized by its failures in the run-up to the Iraq War, was not going to overpromise, in the manner of the onetime CIA director George Tenet, who famously guaranteed George W. Bush a “slam dunk” in Iraq.
  • While the Pentagon and the White House’s national-security apparatuses were still moving toward war (John Kerry told me he was expecting a strike the day after his speech), the president had come to believe that he was walking into a trap—one laid both by allies and by adversaries, and by conventional expectations of what an American president is supposed to do.
  • Late on Friday afternoon, Obama determined that he was simply not prepared to authorize a strike. He asked McDonough, his chief of staff, to take a walk with him on the South Lawn of the White House. Obama did not choose McDonough randomly: He is the Obama aide most averse to U.S. military intervention, and someone who, in the words of one of his colleagues, “thinks in terms of traps.” Obama, ordinarily a preternaturally confident man, was looking for validation, and trying to devise ways to explain his change of heart, both to his own aides and to the public
  • The third, and most important, factor, he told me, was “our assessment that while we could inflict some damage on Assad, we could not, through a missile strike, eliminate the chemical weapons themselves, and what I would then face was the prospect of Assad having survived the strike and claiming he had successfully defied the United States, that the United States had acted unlawfully in the absence of a UN mandate, and that that would have potentially strengthened his hand rather than weakened it.
  • Others had difficulty fathoming how the president could reverse himself the day before a planned strike. Obama, however, was completely calm. “If you’ve been around him, you know when he’s ambivalent about something, when it’s a 51–49 decision,” Ben Rhodes told me. “But he was completely at ease.”
  • Obama also shared with McDonough a long-standing resentment: He was tired of watching Washington unthinkingly drift toward war in Muslim countries. Four years earlier, the president believed, the Pentagon had “jammed” him on a troop surge for Afghanistan. Now, on Syria, he was beginning to feel jammed again.
  • The fourth factor, he said, was of deeper philosophical importance. “This falls in the category of something that I had been brooding on for some time,” he said. “I had come into office with the strong belief that the scope of executive power in national-security issues is very broad, but not limitless.”
  • Obama’s decision caused tremors across Washington as well. John McCain and Lindsey Graham, the two leading Republican hawks in the Senate, had met with Obama in the White House earlier in the week and had been promised an attack. They were angered by the about-face. Damage was done even inside the administration. Neither Chuck Hagel, then the secretary of defense, nor John Kerry was in the Oval Office when the president informed his team of his thinking. Kerry would not learn about the change until later that evening. “I just got fucked over,” he told a friend shortly after talking to the president that night. (When I asked Kerry recently about that tumultuous night, he said, “I didn’t stop to analyze it. I figured the president had a reason to make a decision and, honestly, I understood his notion.”)
  • The president asked Congress to authorize the use of force—the irrepressible Kerry served as chief lobbyist—and it quickly became apparent in the White House that Congress had little interest in a strike. When I spoke with Biden recently about the red-line decision, he made special note of this fact. “It matters to have Congress with you, in terms of your ability to sustain what you set out to do,” he said. Obama “didn’t go to Congress to get himself off the hook. He had his doubts at that point, but he knew that if he was going to do anything, he better damn well have the public with him, or it would be a very short ride.” Congress’s clear ambivalence convinced Biden that Obama was correct to fear the slippery slope. “What happens when we get a plane shot down? Do we not go in and rescue?,” Biden asked. “You need the support of the American people.”
  • At the G20 summit in St. Petersburg, which was held the week after the Syria reversal, Obama pulled Putin aside, he recalled to me, and told the Russian president “that if he forced Assad to get rid of the chemical weapons, that that would eliminate the need for us taking a military strike.” Within weeks, Kerry, working with his Russian counterpart, Sergey Lavrov, would engineer the removal of most of Syria’s chemical-weapons arsenal—a program whose existence Assad until then had refused to even acknowledge.
  • The arrangement won the president praise from, of all people, Benjamin Netanyahu, the Israeli prime minister, with whom he has had a consistently contentious relationship. The removal of Syria’s chemical-weapons stockpiles represented “the one ray of light in a very dark region,” Netanyahu told me not long after the deal was announced.
  • John Kerry today expresses no patience for those who argue, as he himself once did, that Obama should have bombed Assad-regime sites in order to buttress America’s deterrent capability. “You’d still have the weapons there, and you’d probably be fighting isil” for control of the weapons, he said, referring to the Islamic State, the terror group also known as isis. “It just doesn’t make sense. But I can’t deny to you that this notion about the red line being crossed and [Obama’s] not doing anything gained a life of its own.”
  • today that decision is a source of deep satisfaction for him.
  • “I’m very proud of this moment,” he told me. “The overwhelming weight of conventional wisdom and the machinery of our national-security apparatus had gone fairly far. The perception was that my credibility was at stake, that America’s credibility was at stake. And so for me to press the pause button at that moment, I knew, would cost me politically. And the fact that I was able to pull back from the immediate pressures and think through in my own mind what was in America’s interest, not only with respect to Syria but also with respect to our democracy, was as tough a decision as I’ve made—and I believe ultimately it was the right decision to make.”
  • By 2013, Obama’s resentments were well developed. He resented military leaders who believed they could fix any problem if the commander in chief would simply give them what they wanted, and he resented the foreign-policy think-tank complex. A widely held sentiment inside the White House is that many of the most prominent foreign-policy think tanks in Washington are doing the bidding of their Arab and pro-Israel funders. I’ve heard one administration official refer to Massachusetts Avenue, the home of many of these think tanks, as “Arab-occupied territory.”
  • over the past few months, I’ve spent several hours talking with him about the broadest themes of his “long game” foreign policy, including the themes he is most eager to discuss—namely, the ones that have nothing to do with the Middle East.
  • I have come to believe that, in Obama’s mind, August 30, 2013, was his liberation day, the day he defied not only the foreign-policy establishment and its cruise-missile playbook, but also the demands of America’s frustrating, high-maintenance allies in the Middle East—countries, he complains privately to friends and advisers, that seek to exploit American “muscle” for their own narrow and sectarian ends.
  • “Where am I controversial? When it comes to the use of military power,” he said. “That is the source of the controversy. There’s a playbook in Washington that presidents are supposed to follow. It’s a playbook that comes out of the foreign-policy establishment. And the playbook prescribes responses to different events, and these responses tend to be militarized responses. Where America is directly threatened, the playbook works. But the playbook can also be a trap that can lead to bad decisions. In the midst of an international challenge like Syria, you get judged harshly if you don’t follow the playbook, even if there are good reasons why it does not apply.”
  • For some foreign-policy experts, even within his own administration, Obama’s about-face on enforcing the red line was a dispiriting moment in which he displayed irresolution and naïveté, and did lasting damage to America’s standing in the world. “Once the commander in chief draws that red line,” Leon Panetta, who served as CIA director and then as secretary of defense in Obama’s first term, told me recently, “then I think the credibility of the commander in chief and this nation is at stake if he doesn’t enforce it.” Right after Obama’s reversal, Hillary Clinton said privately, “If you say you’re going to strike, you have to strike. There’s no choice.”
  • Obama’s defenders, however, argue that he did no damage to U.S. credibility, citing Assad’s subsequent agreement to have his chemical weapons removed. “The threat of force was credible enough for them to give up their chemical weapons,” Tim Kaine, a Democratic senator from Virginia, told me. “We threatened military action and they responded. That’s deterrent credibility.”
  • History may record August 30, 2013, as the day Obama prevented the U.S. from entering yet another disastrous Muslim civil war, and the day he removed the threat of a chemical attack on Israel, Turkey, or Jordan. Or it could be remembered as the day he let the Middle East slip from America’s grasp, into the hands of Russia, Iran, and isis
  • spoke with obama about foreign policy when he was a U.S. senator, in 2006. At the time, I was familiar mainly with the text of a speech he had delivered four years earlier, at a Chicago antiwar rally. It was an unusual speech for an antiwar rally in that it was not antiwar; Obama, who was then an Illinois state senator, argued only against one specific and, at the time, still theoretical, war. “I suffer no illusions about Saddam Hussein,” he said. “He is a brutal man. A ruthless man … But I also know that Saddam poses no imminent and direct threat to the United States or to his neighbors.” He added, “I know that an invasion of Iraq without a clear rationale and without strong international support will only fan the flames of the Middle East, and encourage the worst, rather than best, impulses of the Arab world, and strengthen the recruitment arm of al-Qaeda.”
  • This speech had made me curious about its author. I wanted to learn how an Illinois state senator, a part-time law professor who spent his days traveling between Chicago and Springfield, had come to a more prescient understanding of the coming quagmire than the most experienced foreign-policy thinkers of his party, including such figures as Hillary Clinton, Joe Biden, and John Kerry, not to mention, of course, most Republicans and many foreign-policy analysts and writers, including me.
  • This was the moment the president believes he finally broke with what he calls, derisively, the “Washington playbook.”
  • “isis is not an existential threat to the United States,” he told me in one of these conversations. “Climate change is a potential existential threat to the entire world if we don’t do something about it.” Obama explained that climate change worries him in particular because “it is a political problem perfectly designed to repel government intervention. It involves every single country, and it is a comparatively slow-moving emergency, so there is always something seemingly more urgent on the agenda.”
  • At the moment, of course, the most urgent of the “seemingly more urgent” issues is Syria. But at any given moment, Obama’s entire presidency could be upended by North Korean aggression, or an assault by Russia on a member of nato, or an isis-planned attack on U.S. soil. Few presidents have faced such diverse tests on the international stage as Obama has, and the challenge for him, as for all presidents, has been to distinguish the merely urgent from the truly important, and to focus on the important.
  • My goal in our recent conversations was to see the world through Obama’s eyes, and to understand what he believes America’s role in the world should be. This article is informed by our recent series of conversations, which took place in the Oval Office; over lunch in his dining room; aboard Air Force One; and in Kuala Lumpur during his most recent visit to Asia, in November. It is also informed by my previous interviews with him and by his speeches and prolific public ruminations, as well as by conversations with his top foreign-policy and national-security advisers, foreign leaders and their ambassadors in Washington, friends of the president and others who have spoken with him about his policies and decisions, and his adversaries and critics.
  • Over the course of our conversations, I came to see Obama as a president who has grown steadily more fatalistic about the constraints on America’s ability to direct global events, even as he has, late in his presidency, accumulated a set of potentially historic foreign-policy achievements—controversial, provisional achievements, to be sure, but achievements nonetheless: the opening to Cuba, the Paris climate-change accord, the Trans-Pacific Partnership trade agreement, and, of course, the Iran nuclear deal.
  • These he accomplished despite his growing sense that larger forces—the riptide of tribal feeling in a world that should have already shed its atavism; the resilience of small men who rule large countries in ways contrary to their own best interests; the persistence of fear as a governing human emotion—frequently conspire against the best of America’s intentions. But he also has come to learn, he told me, that very little is accomplished in international affairs without U.S. leadership.
  • Obama talked me through this apparent contradiction. “I want a president who has the sense that you can’t fix everything,” he said. But on the other hand, “if we don’t set the agenda, it doesn’t happen.” He explained what he meant. “The fact is, there is not a summit I’ve attended since I’ve been president where we are not setting the agenda, where we are not responsible for the key results,” he said. “That’s true whether you’re talking about nuclear security, whether you’re talking about saving the world financial system, whether you’re talking about climate.”
  • One day, over lunch in the Oval Office dining room, I asked the president how he thought his foreign policy might be understood by historians. He started by describing for me a four-box grid representing the main schools of American foreign-policy thought. One box he called isolationism, which he dismissed out of hand. “The world is ever-shrinking,” he said. “Withdrawal is untenable.” The other boxes he labeled realism, liberal interventionism, and internationalism. “I suppose you could call me a realist in believing we can’t, at any given moment, relieve all the world’s misery,” he said. “We have to choose where we can make a real impact.” He also noted that he was quite obviously an internationalist, devoted as he is to strengthening multilateral organizations and international norms.
  • If a crisis, or a humanitarian catastrophe, does not meet his stringent standard for what constitutes a direct national-security threat, Obama said, he doesn’t believe that he should be forced into silence. He is not so much the realist, he suggested, that he won’t pass judgment on other leaders.
  • Though he has so far ruled out the use of direct American power to depose Assad, he was not wrong, he argued, to call on Assad to go. “Oftentimes when you get critics of our Syria policy, one of the things that they’ll point out is ‘You called for Assad to go, but you didn’t force him to go. You did not invade.’ And the notion is that if you weren’t going to overthrow the regime, you shouldn’t have said anything. That’s a weird argument to me, the notion that if we use our moral authority to say ‘This is a brutal regime, and this is not how a leader should treat his people,’ once you do that, you are obliged to invade the country and install a government you prefer.”
  • “I am very much the internationalist,” Obama said in a later conversation. “And I am also an idealist insofar as I believe that we should be promoting values, like democracy and human rights and norms and values
  • “Having said that,” he continued, “I also believe that the world is a tough, complicated, messy, mean place, and full of hardship and tragedy. And in order to advance both our security interests and those ideals and values that we care about, we’ve got to be hardheaded at the same time as we’re bighearted, and pick and choose our spots, and recognize that there are going to be times where the best that we can do is to shine a spotlight on something that’s terrible, but not believe that we can automatically solve it. There are going to be times where our security interests conflict with our concerns about human rights. There are going to be times where we can do something about innocent people being killed, but there are going to be times where we can’t.”
  • If Obama ever questioned whether America really is the world’s one indispensable nation, he no longer does so. But he is the rare president who seems at times to resent indispensability, rather than embrace it.
  • “Free riders aggravate me,” he told me. Recently, Obama warned that Great Britain would no longer be able to claim a “special relationship” with the United States if it did not commit to spending at least 2 percent of its GDP on defense. “You have to pay your fair share,” Obama told David Cameron, who subsequently met the 2 percent threshold.
  • Part of his mission as president, Obama explained, is to spur other countries to take action for themselves, rather than wait for the U.S. to lead. The defense of the liberal international order against jihadist terror, Russian adventurism, and Chinese bullying depends in part, he believes, on the willingness of other nations to share the burden with the U.S
  • This is why the controversy surrounding the assertion—made by an anonymous administration official to The New Yorker during the Libya crisis of 2011—that his policy consisted of “leading from behind” perturbed him. “We don’t have to always be the ones who are up front,” he told me. “Sometimes we’re going to get what we want precisely because we are sharing in the agenda.
  • The president also seems to believe that sharing leadership with other countries is a way to check America’s more unruly impulses. “One of the reasons I am so focused on taking action multilaterally where our direct interests are not at stake is that multilateralism regulates hubris,”
  • He consistently invokes what he understands to be America’s past failures overseas as a means of checking American self-righteousness. “We have history,” he said. “We have history in Iran, we have history in Indonesia and Central America. So we have to be mindful of our history when we start talking about intervening, and understand the source of other people’s suspicions.”
  • In his efforts to off-load some of America’s foreign-policy responsibilities to its allies, Obama appears to be a classic retrenchment president in the manner of Dwight D. Eisenhower and Richard Nixon. Retrenchment, in this context, is defined as “pulling back, spending less, cutting risk, and shifting burdens to allies
  • One difference between Eisenhower and Nixon, on the one hand, and Obama, on the other, Sestanovich said, is that Obama “appears to have had a personal, ideological commitment to the idea that foreign policy had consumed too much of the nation’s attention and resources.”
  • But once he decides that a particular challenge represents a direct national-security threat, he has shown a willingness to act unilaterally. This is one of the larger ironies of the Obama presidency: He has relentlessly questioned the efficacy of force, but he has also become the most successful terrorist-hunter in the history of the presidency, one who will hand to his successor a set of tools an accomplished assassin would envy
  • “He applies different standards to direct threats to the U.S.,” Ben Rhodes says. “For instance, despite his misgivings about Syria, he has not had a second thought about drones.” Some critics argue he should have had a few second thoughts about what they see as the overuse of drones. But John Brennan, Obama’s CIA director, told me recently that he and the president “have similar views. One of them is that sometimes you have to take a life to save even more lives. We have a similar view of just-war theory. The president requires near-certainty of no collateral damage. But if he believes it is necessary to act, he doesn’t hesitate.”
  • Those who speak with Obama about jihadist thought say that he possesses a no-illusions understanding of the forces that drive apocalyptic violence among radical Muslims, but he has been careful about articulating that publicly, out of concern that he will exacerbate anti-Muslim xenophobia
  • He has a tragic realist’s understanding of sin, cowardice, and corruption, and a Hobbesian appreciation of how fear shapes human behavior. And yet he consistently, and with apparent sincerity, professes optimism that the world is bending toward justice. He is, in a way, a Hobbesian optimist.
  • The contradictions do not end there. Though he has a reputation for prudence, he has also been eager to question some of the long-standing assumptions undergirding traditional U.S. foreign-policy thinking. To a remarkable degree, he is willing to question why America’s enemies are its enemies, or why some of its friends are its friends.
  • It is assumed, at least among his critics, that Obama sought the Iran deal because he has a vision of a historic American-Persian rapprochement. But his desire for the nuclear agreement was born of pessimism as much as it was of optimism. “The Iran deal was never primarily about trying to open a new era of relations between the U.S. and Iran,” Susan Rice told me. “It was far more pragmatic and minimalist. The aim was very simply to make a dangerous country substantially less dangerous. No one had any expectation that Iran would be a more benign actor.”
  • once mentioned to obama a scene from The Godfather: Part III, in which Michael Corleone complains angrily about his failure to escape the grasp of organized crime. I told Obama that the Middle East is to his presidency what the Mob is to Corleone, and I started to quote the Al Pacino line: “Just when I thought I was out—”“It pulls you back in,” Obama said, completing the thought
  • When I asked Obama recently what he had hoped to accomplish with his Cairo reset speech, he said that he had been trying—unsuccessfully, he acknowledged—to persuade Muslims to more closely examine the roots of their unhappiness.“My argument was this: Let’s all stop pretending that the cause of the Middle East’s problems is Israel,” he told me. “We want to work to help achieve statehood and dignity for the Palestinians, but I was hoping that my speech could trigger a discussion, could create space for Muslims to address the real problems they are confronting—problems of governance, and the fact that some currents of Islam have not gone through a reformation that would help people adapt their religious doctrines to modernity. My thought was, I would communicate that the U.S. is not standing in the way of this progress, that we would help, in whatever way possible, to advance the goals of a practical, successful Arab agenda that provided a better life for ordinary people.”
  • But over the next three years, as the Arab Spring gave up its early promise, and brutality and dysfunction overwhelmed the Middle East, the president grew disillusioned. Some of his deepest disappointments concern Middle Eastern leaders themselves. Benjamin Netanyahu is in his own category: Obama has long believed that Netanyahu could bring about a two-state solution that would protect Israel’s status as a Jewish-majority democracy, but is too fearful and politically paralyzed to do so
  • Obama has also not had much patience for Netanyahu and other Middle Eastern leaders who question his understanding of the region. In one of Netanyahu’s meetings with the president, the Israeli prime minister launched into something of a lecture about the dangers of the brutal region in which he lives, and Obama felt that Netanyahu was behaving in a condescending fashion, and was also avoiding the subject at hand: peace negotiations. Finally, the president interrupted the prime minister: “Bibi, you have to understand something,” he said. “I’m the African American son of a single mother, and I live here, in this house. I live in the White House. I managed to get elected president of the United States. You think I don’t understand what you’re talking about, but I do.”
  • Other leaders also frustrate him immensely. Early on, Obama saw Recep Tayyip Erdoğan, the president of Turkey, as the sort of moderate Muslim leader who would bridge the divide between East and West—but Obama now considers him a failure and an authoritarian, one who refuses to use his enormous army to bring stability to Syria
  • In recent days, the president has taken to joking privately, “All I need in the Middle East is a few smart autocrats.” Obama has always had a fondness for pragmatic, emotionally contained technocrats, telling aides, “If only everyone could be like the Scandinavians, this would all be easy.”
  • The unraveling of the Arab Spring darkened the president’s view of what the U.S. could achieve in the Middle East, and made him realize how much the chaos there was distracting from other priorities. “The president recognized during the course of the Arab Spring that the Middle East was consuming us,”
  • But what sealed Obama’s fatalistic view was the failure of his administration’s intervention in Libya, in 2011
  • Obama says today of the intervention, “It didn’t work.” The U.S., he believes, planned the Libya operation carefully—and yet the country is still a disaster.
  • “So we actually executed this plan as well as I could have expected: We got a UN mandate, we built a coalition, it cost us $1 billion—which, when it comes to military operations, is very cheap. We averted large-scale civilian casualties, we prevented what almost surely would have been a prolonged and bloody civil conflict. And despite all that, Libya is a mess.”
  • Mess is the president’s diplomatic term; privately, he calls Libya a “shit show,” in part because it’s subsequently become an isis haven—one that he has already targeted with air strikes. It became a shit show, Obama believes, for reasons that had less to do with American incompetence than with the passivity of America’s allies and with the obdurate power of tribalism.
  • Of France, he said, “Sarkozy wanted to trumpet the flights he was taking in the air campaign, despite the fact that we had wiped out all the air defenses and essentially set up the entire infrastructure” for the intervention. This sort of bragging was fine, Obama said, because it allowed the U.S. to “purchase France’s involvement in a way that made it less expensive for us and less risky for us.” In other words, giving France extra credit in exchange for less risk and cost to the United States was a useful trade-off—except that “from the perspective of a lot of the folks in the foreign-policy establishment, well, that was terrible. If we’re going to do something, obviously we’ve got to be up front, and nobody else is sharing in the spotlight.”
  • Obama also blamed internal Libyan dynamics. “The degree of tribal division in Libya was greater than our analysts had expected. And our ability to have any kind of structure there that we could interact with and start training and start providing resources broke down very quickly.”
  • Libya proved to him that the Middle East was best avoided. “There is no way we should commit to governing the Middle East and North Africa,” he recently told a former colleague from the Senate. “That would be a basic, fundamental mistake.”
  • Obama did not come into office preoccupied by the Middle East. He is the first child of the Pacific to become president—born in Hawaii, raised there and, for four years, in Indonesia—and he is fixated on turning America’s attention to Asia
  • For Obama, Asia represents the future. Africa and Latin America, in his view, deserve far more U.S. attention than they receive. Europe, about which he is unromantic, is a source of global stability that requires, to his occasional annoyance, American hand-holding. And the Middle East is a region to be avoided—one that, thanks to America’s energy revolution, will soon be of negligible relevance to the U.S. economy.
  • Advisers recall that Obama would cite a pivotal moment in The Dark Knight, the 2008 Batman movie, to help explain not only how he understood the role of isis, but how he understood the larger ecosystem in which it grew. “There’s a scene in the beginning in which the gang leaders of Gotham are meeting,” the president would say. “These are men who had the city divided up. They were thugs, but there was a kind of order. Everyone had his turf. And then the Joker comes in and lights the whole city on fire. isil is the Joker. It has the capacity to set the whole region on fire. That’s why we have to fight it.”
  • The rise of the Islamic State deepened Obama’s conviction that the Middle East could not be fixed—not on his watch, and not for a generation to come.
  • The traveling White House press corps was unrelenting: “Isn’t it time for your strategy to change?” one reporter asked. This was followed by “Could I ask you to address your critics who say that your reluctance to enter another Middle East war, and your preference of diplomacy over using the military, makes the United States weaker and emboldens our enemies?” And then came this imperishable question, from a CNN reporter: “If you’ll forgive the language—why can’t we take out these bastards?” Which was followed by “Do you think you really understand this enemy well enough to defeat them and to protect the homeland?”
  • This rhetoric appeared to frustrate Obama immensely. “When I hear folks say that, well, maybe we should just admit the Christians but not the Muslims; when I hear political leaders suggesting that there would be a religious test for which person who’s fleeing from a war-torn country is admitted,” Obama told the assembled reporters, “that’s not American. That’s not who we are. We don’t have religious tests to our compassion.”
  • he has never believed that terrorism poses a threat to America commensurate with the fear it generates. Even during the period in 2014 when isis was executing its American captives in Syria, his emotions were in check. Valerie Jarrett, Obama’s closest adviser, told him people were worried that the group would soon take its beheading campaign to the U.S. “They’re not coming here to chop our heads off,” he reassured her.
  • Obama frequently reminds his staff that terrorism takes far fewer lives in America than handguns, car accidents, and falls in bathtubs do
  • Several years ago, he expressed to me his admiration for Israelis’ “resilience” in the face of constant terrorism, and it is clear that he would like to see resilience replace panic in American society. Nevertheless, his advisers are fighting a constant rearguard action to keep Obama from placing terrorism in what he considers its “proper” perspective, out of concern that he will seem insensitive to the fears of the American people.
  • When I noted to Kerry that the president’s rhetoric doesn’t match his, he said, “President Obama sees all of this, but he doesn’t gin it up into this kind of—he thinks we are on track. He has escalated his efforts. But he’s not trying to create hysteria … I think the president is always inclined to try to keep things on an appropriate equilibrium. I respect that.”
  • Obama modulates his discussion of terrorism for several reasons: He is, by nature, Spockian. And he believes that a misplaced word, or a frightened look, or an ill-considered hyperbolic claim, could tip the country into panic. The sort of panic he worries about most is the type that would manifest itself in anti-Muslim xenophobia or in a challenge to American openness and to the constitutional order.
  • The president also gets frustrated that terrorism keeps swamping his larger agenda, particularly as it relates to rebalancing America’s global priorities. For years, the “pivot to Asia” has been a paramount priority of his. America’s economic future lies in Asia, he believes, and the challenge posed by China’s rise requires constant attention. From his earliest days in office, Obama has been focused on rebuilding the sometimes-threadbare ties between the U.S. and its Asian treaty partners, and he is perpetually on the hunt for opportunities to draw other Asian nations into the U.S. orbit. His dramatic opening to Burma was one such opportunity; Vietnam and the entire constellation of Southeast Asian countries fearful of Chinese domination presented others.
  • Obama believes, Carter said, that Asia “is the part of the world of greatest consequence to the American future, and that no president can take his eye off of this.” He added, “He consistently asks, even in the midst of everything else that’s going on, ‘Where are we in the Asia-Pacific rebalance? Where are we in terms of resources?’ He’s been extremely consistent about that, even in times of Middle East tension.”
  • “Right now, I don’t think that anybody can be feeling good about the situation in the Middle East,” he said. “You have countries that are failing to provide prosperity and opportunity for their people. You’ve got a violent, extremist ideology, or ideologies, that are turbocharged through social media. You’ve got countries that have very few civic traditions, so that as autocratic regimes start fraying, the only organizing principles are sectarian.”
  • He went on, “Contrast that with Southeast Asia, which still has huge problems—enormous poverty, corruption—but is filled with striving, ambitious, energetic people who are every single day scratching and clawing to build businesses and get education and find jobs and build infrastructure. The contrast is pretty stark.”
  • In Asia, as well as in Latin America and Africa, Obama says, he sees young people yearning for self-improvement, modernity, education, and material wealth.“They are not thinking about how to kill Americans,” he says. “What they’re thinking about is How do I get a better education? How do I create something of value?”
  • He then made an observation that I came to realize was representative of his bleakest, most visceral understanding of the Middle East today—not the sort of understanding that a White House still oriented around themes of hope and change might choose to advertise. “If we’re not talking to them,” he said, referring to young Asians and Africans and Latin Americans, “because the only thing we’re doing is figuring out how to destroy or cordon off or control the malicious, nihilistic, violent parts of humanity, then we’re missing the boat.
  • He does resist refracting radical Islam through the “clash of civilizations” prism popularized by the late political scientist Samuel Huntington. But this is because, he and his advisers argue, he does not want to enlarge the ranks of the enemy. “The goal is not to force a Huntington template onto this conflict,” said John Brennan, the CIA director.
  • “It is very clear what I mean,” he told me, “which is that there is a violent, radical, fanatical, nihilistic interpretation of Islam by a faction—a tiny faction—within the Muslim community that is our enemy, and that has to be defeated.”
  • “There is also the need for Islam as a whole to challenge that interpretation of Islam, to isolate it, and to undergo a vigorous discussion within their community about how Islam works as part of a peaceful, modern society,” he said. But he added, “I do not persuade peaceful, tolerant Muslims to engage in that debate if I’m not sensitive to their concern that they are being tagged with a broad brush.”
  • In private encounters with other world leaders, Obama has argued that there will be no comprehensive solution to Islamist terrorism until Islam reconciles itself to modernity and undergoes some of the reforms that have changed Christianity.
  • , Obama described how he has watched Indonesia gradually move from a relaxed, syncretistic Islam to a more fundamentalist, unforgiving interpretation; large numbers of Indonesian women, he observed, have now adopted the hijab, the Muslim head covering.
  • Why, Turnbull asked, was this happening?Because, Obama answered, the Saudis and other Gulf Arabs have funneled money, and large numbers of imams and teachers, into the country. In the 1990s, the Saudis heavily funded Wahhabist madrassas, seminaries that teach the fundamentalist version of Islam favored by the Saudi ruling family, Obama told Turnbull. Today, Islam in Indonesia is much more Arab in orientation than it was when he lived there, he said.
  • “Aren’t the Saudis your friends?,” Turnbull asked.Obama smiled. “It’s complicated,” he said.
  • But he went on to say that the Saudis need to “share” the Middle East with their Iranian foes. “The competition between the Saudis and the Iranians—which has helped to feed proxy wars and chaos in Syria and Iraq and Yemen—requires us to say to our friends as well as to the Iranians that they need to find an effective way to share the neighborhood and institute some sort of cold peace,”
  • “An approach that said to our friends ‘You are right, Iran is the source of all problems, and we will support you in dealing with Iran’ would essentially mean that as these sectarian conflicts continue to rage and our Gulf partners, our traditional friends, do not have the ability to put out the flames on their own or decisively win on their own, and would mean that we have to start coming in and using our military power to settle scores. And that would be in the interest neither of the United States nor of the Middle East.”
  • One of the most destructive forces in the Middle East, Obama believes, is tribalism—a force no president can neutralize. Tribalism, made manifest in the reversion to sect, creed, clan, and village by the desperate citizens of failing states, is the source of much of the Muslim Middle East’s problems, and it is another source of his fatalism. Obama has deep respect for the destructive resilience of tribalism—part of his memoir, Dreams From My Father, concerns the way in which tribalism in post-colonial Kenya helped ruin his father’s life—which goes some distance in explaining why he is so fastidious about avoiding entanglements in tribal conflicts.
  • “It is literally in my DNA to be suspicious of tribalism,” he told me. “I understand the tribal impulse, and acknowledge the power of tribal division. I’ve been navigating tribal divisions my whole life. In the end, it’s the source of a lot of destructive acts.”
  • “Look, I am not of the view that human beings are inherently evil,” he said. “I believe that there’s more good than bad in humanity. And if you look at the trajectory of history, I am optimistic.
  • “I believe that overall, humanity has become less violent, more tolerant, healthier, better fed, more empathetic, more able to manage difference. But it’s hugely uneven. And what has been clear throughout the 20th and 21st centuries is that the progress we make in social order and taming our baser impulses and steadying our fears can be reversed very quickly. Social order starts breaking down if people are under profound stress. Then the default position is tribe—us/them, a hostility toward the unfamiliar or the unknown.”
  • He continued, “Right now, across the globe, you’re seeing places that are undergoing severe stress because of globalization, because of the collision of cultures brought about by the Internet and social media, because of scarcities—some of which will be attributable to climate change over the next several decades—because of population growth. And in those places, the Middle East being Exhibit A, the default position for a lot of folks is to organize tightly in the tribe and to push back or strike out against those who are different.
  • “A group like isil is the distillation of every worst impulse along these lines. The notion that we are a small group that defines ourselves primarily by the degree to which we can kill others who are not like us, and attempting to impose a rigid orthodoxy that produces nothing, that celebrates nothing, that really is contrary to every bit of human progress—it indicates the degree to which that kind of mentality can still take root and gain adherents in the 21st century.”
  • “We have to determine the best tools to roll back those kinds of attitudes,” he said. “There are going to be times where either because it’s not a direct threat to us or because we just don’t have the tools in our toolkit to have a huge impact that, tragically, we have to refrain from jumping in with both feet.”
  • I asked Obama whether he would have sent the Marines to Rwanda in 1994 to stop the genocide as it was happening, had he been president at the time. “Given the speed with which the killing took place, and how long it takes to crank up the machinery of the U.S. government, I understand why we did not act fast enough,” he said. “Now, we should learn from tha
  • I actually think that Rwanda is an interesting test case because it’s possible—not guaranteed, but it’s possible—that this was a situation where the quick application of force might have been enough.
  • “Ironically, it’s probably easier to make an argument that a relatively small force inserted quickly with international support would have resulted in averting genocide [more successfully in Rwanda] than in Syria right now, where the degree to which the various groups are armed and hardened fighters and are supported by a whole host of external actors with a lot of resources requires a much larger commitment of forces.”
  • The Turkey press conference, I told him, “was a moment for you as a politician to say, ‘Yeah, I hate the bastards too, and by the way, I am taking out the bastards.’ ” The easy thing to do would have been to reassure Americans in visceral terms that he will kill the people who want to kill them. Does he fear a knee-jerk reaction in the direction of another Middle East invasion? Or is he just inalterably Spockian?
  • “Every president has strengths and weaknesses,” he answered. “And there is no doubt that there are times where I have not been attentive enough to feelings and emotions and politics in communicating what we’re doing and how we’re doing it.”
  • But for America to be successful in leading the world, he continued, “I believe that we have to avoid being simplistic. I think we have to build resilience and make sure that our political debates are grounded in reality. It’s not that I don’t appreciate the value of theater in political communications; it’s that the habits we—the media, politicians—have gotten into, and how we talk about these issues, are so detached so often from what we need to be doing that for me to satisfy the cable news hype-fest would lead to us making worse and worse decisions over time.”
  • “During the couple of months in which everybody was sure Ebola was going to destroy the Earth and there was 24/7 coverage of Ebola, if I had fed the panic or in any way strayed from ‘Here are the facts, here’s what needs to be done, here’s how we’re handling it, the likelihood of you getting Ebola is very slim, and here’s what we need to do both domestically and overseas to stamp out this epidemic,’ ” then “maybe people would have said ‘Obama is taking this as seriously as he needs to be.’ ” But feeding the panic by overreacting could have shut down travel to and from three African countries that were already cripplingly poor, in ways that might have destroyed their economies—which would likely have meant, among other things, a recurrence of Ebola. He added, “It would have also meant that we might have wasted a huge amount of resources in our public-health systems that need to be devoted to flu vaccinations and other things that actually kill people” in large numbers in America
  • “I have friends who have kids in Paris right now,” he said. “And you and I and a whole bunch of people who are writing about what happened in Paris have strolled along the same streets where people were gunned down. And it’s right to feel fearful. And it’s important for us not to ever get complacent. There’s a difference between resilience and complacency.” He went on to describe another difference—between making considered decisions and making rash, emotional ones. “What it means, actually, is that you care so much that you want to get it right and you’re not going to indulge in either impetuous or, in some cases, manufactured responses that make good sound bites but don’t produce results. The stakes are too high to play those games.”
  • The other meeting took place two months later, in the Oval Office, between Obama and the general secretary of the Vietnamese Communist Party, Nguyen Phu Trong. This meeting took place only because John Kerry had pushed the White House to violate protocol, since the general secretary was not a head of state. But the goals trumped decorum: Obama wanted to lobby the Vietnamese on the Trans-Pacific Partnership—his negotiators soon extracted a promise from the Vietnamese that they would legalize independent labor unions—and he wanted to deepen cooperation on strategic issues. Administration officials have repeatedly hinted to me that Vietnam may one day soon host a permanent U.S. military presence, to check the ambitions of the country it now fears most, China. The U.S. Navy’s return to Cam Ranh Bay would count as one of the more improbable developments in recent American history. “We just moved the Vietnamese Communist Party to recognize labor rights in a way that we could never do by bullying them or scaring them,” Obama told me, calling this a key victory in his campaign to replace stick-waving with diplomatic persuasion.
  • I noted that the 200 or so young Southeast Asians in the room earlier that day—including citizens of Communist-ruled countries—seemed to love America. “They do,” Obama said. “In Vietnam right now, America polls at 80 percent.”
  • The resurgent popularity of America throughout Southeast Asia means that “we can do really big, important stuff—which, by the way, then has ramifications across the board,” he said, “because when Malaysia joins the anti-isil campaign, that helps us leverage resources and credibility in our fight against terrorism. When we have strong relations with Indonesia, that helps us when we are going to Paris and trying to negotiate a climate treaty, where the temptation of a Russia or some of these other countries may be to skew the deal in a way that is unhelpful.
  • Obama then cited America’s increased influence in Latin America—increased, he said, in part by his removal of a region-wide stumbling block when he reestablished ties with Cuba—as proof that his deliberate, nonthreatening, diplomacy-centered approach to foreign relations is working. The alba movement, a group of Latin American governments oriented around anti-Americanism, has significantly weakened during his time as president. “When I came into office, at the first Summit of the Americas that I attended, Hugo Chávez”—the late anti-American Venezuelan dictator—“was still the dominant figure in the conversation,” he said. “We made a very strategic decision early on, which was, rather than blow him up as this 10-foot giant adversary, to right-size the problem and say, ‘We don’t like what’s going on in Venezuela, but it’s not a threat to the United States.’
  • Obama said that to achieve this rebalancing, the U.S. had to absorb the diatribes and insults of superannuated Castro manqués. “When I saw Chávez, I shook his hand and he handed me a Marxist critique of the U.S.–Latin America relationship,” Obama recalled. “And I had to sit there and listen to Ortega”—Daniel Ortega, the radical leftist president of Nicaragua—“make an hour-long rant against the United States. But us being there, not taking all that stuff seriously—because it really wasn’t a threat to us”—helped neutralize the region’s anti-Americanism.
  • “The truth is, actually, Putin, in all of our meetings, is scrupulously polite, very frank. Our meetings are very businesslike. He never keeps me waiting two hours like he does a bunch of these other folks.” Obama said that Putin believes his relationship with the U.S. is more important than Americans tend to think. “He’s constantly interested in being seen as our peer and as working with us, because he’s not completely stupid. He understands that Russia’s overall position in the world is significantly diminished. And the fact that he invades Crimea or is trying to prop up Assad doesn’t suddenly make him a player.
  • “The argument is made,” I said, “that Vladimir Putin watched you in Syria and thought, He’s too logical, he’s too rational, he’s too into retrenchment. I’m going to push him a little bit further in Ukraine.”
  • “Look, this theory is so easily disposed of that I’m always puzzled by how people make the argument. I don’t think anybody thought that George W. Bush was overly rational or cautious in his use of military force. And as I recall, because apparently nobody in this town does, Putin went into Georgia on Bush’s watch, right smack dab in the middle of us having over 100,000 troops deployed in Iraq.” Obama was referring to Putin’s 2008 invasion of Georgia, a former Soviet republic, which was undertaken for many of the same reasons Putin later invaded Ukraine—to keep an ex–Soviet republic in Russia’s sphere of influence.
  • “Putin acted in Ukraine in response to a client state that was about to slip out of his grasp. And he improvised in a way to hang on to his control there,” he said. “He’s done the exact same thing in Syria, at enormous cost to the well-being of his own country. And the notion that somehow Russia is in a stronger position now, in Syria or in Ukraine, than they were before they invaded Ukraine or before he had to deploy military forces to Syria is to fundamentally misunderstand the nature of power in foreign affairs or in the world generally. Real power means you can get what you want without having to exert violence. Russia was much more powerful when Ukraine looked like an independent country but was a kleptocracy that he could pull the strings on.”
  • Obama’s theory here is simple: Ukraine is a core Russian interest but not an American one, so Russia will always be able to maintain escalatory dominance there.“The fact is that Ukraine, which is a non-nato country, is going to be vulnerable to military domination by Russia no matter what we do,” he said.
  • “I think that the best argument you can make on the side of those who are critics of my foreign policy is that the president doesn’t exploit ambiguity enough. He doesn’t maybe react in ways that might cause people to think, Wow, this guy might be a little crazy.”“The ‘crazy Nixon’ approach,” I said: Confuse and frighten your enemies by making them think you’re capable of committing irrational acts.
  • “But let’s examine the Nixon theory,” he said. “So we dropped more ordnance on Cambodia and Laos than on Europe in World War II, and yet, ultimately, Nixon withdrew, Kissinger went to Paris, and all we left behind was chaos, slaughter, and authoritarian governments
  • “There is no evidence in modern American foreign policy that that’s how people respond. People respond based on what their imperatives are, and if it’s really important to somebody, and it’s not that important to us, they know that, and we know that,” he said. “There are ways to deter, but it requires you to be very clear ahead of time about what is worth going to war for and what is not.
  • Now, if there is somebody in this town that would claim that we would consider going to war with Russia over Crimea and eastern Ukraine, they should speak up and be very clear about it. The idea that talking tough or engaging in some military action that is tangential to that particular area is somehow going to influence the decision making of Russia or China is contrary to all the evidence we have seen over the last 50 years.”
  • “If you think about, let’s say, the Iran hostage crisis, there is a narrative that has been promoted today by some of the Republican candidates that the day Reagan was elected, because he looked tough, the Iranians decided, ‘We better turn over these hostages,’ ” he said. “In fact what had happened was that there was a long negotiation with the Iranians and because they so disliked Carter—even though the negotiations had been completed—they held those hostages until the day Reagan got elected
  • When you think of the military actions that Reagan took, you have Grenada—which is hard to argue helped our ability to shape world events, although it was good politics for him back home. You have the Iran-Contra affair, in which we supported right-wing paramilitaries and did nothing to enhance our image in Central America, and it wasn’t successful at all.” He reminded me that Reagan’s great foe, Daniel Ortega, is today the unrepentant president of Nicaragua.
  • Obama also cited Reagan’s decision to almost immediately pull U.S. forces from Lebanon after 241 servicemen were killed in a Hezbollah attack in 1983. “Apparently all these things really helped us gain credibility with the Russians and the Chinese,” because “that’s the narrative that is told,” he said sarcastically.
  • “Now, I actually think that Ronald Reagan had a great success in foreign policy, which was to recognize the opportunity that Gorbachev presented and to engage in extensive diplomacy—which was roundly criticized by some of the same people who now use Ronald Reagan to promote the notion that we should go around bombing people.”
  • “As I survey the next 20 years, climate change worries me profoundly because of the effects that it has on all the other problems that we face,” he said. “If you start seeing more severe drought; more significant famine; more displacement from the Indian subcontinent and coastal regions in Africa and Asia; the continuing problems of scarcity, refugees, poverty, disease—this makes every other problem we’ve got worse. That’s above and beyond just the existential issues of a planet that starts getting into a bad feedback loop.”
  • Terrorism, he said, is also a long-term problem “when combined with the problem of failed states.”
  • What country does he consider the greatest challenge to America in the coming decades? “In terms of traditional great-state relations, I do believe that the relationship between the United States and China is going to be the most critical,” he said. “If we get that right and China continues on a peaceful rise, then we have a partner that is growing in capability and sharing with us the burdens and responsibilities of maintaining an international order. If China fails; if it is not able to maintain a trajectory that satisfies its population and has to resort to nationalism as an organizing principle; if it feels so overwhelmed that it never takes on the responsibilities of a country its size in maintaining the international order; if it views the world only in terms of regional spheres of influence—then not only do we see the potential for conflict with China, but we will find ourselves having more difficulty dealing with these other challenges that are going to come.”
  • I’ve been very explicit in saying that we have more to fear from a weakened, threatened China than a successful, rising China,” Obama said. “I think we have to be firm where China’s actions are undermining international interests, and if you look at how we’ve operated in the South China Sea, we have been able to mobilize most of Asia to isolate China in ways that have surprised China, frankly, and have very much served our interest in strengthening our alliances.”
  • A weak, flailing Russia constitutes a threat as well, though not quite a top-tier threat. “Unlike China, they have demographic problems, economic structural problems, that would require not only vision but a generation to overcome,” Obama said. “The path that Putin is taking is not going to help them overcome those challenges. But in that environment, the temptation to project military force to show greatness is strong, and that’s what Putin’s inclination is. So I don’t underestimate the dangers there.”
  • “You know, the notion that diplomacy and technocrats and bureaucrats somehow are helping to keep America safe and secure, most people think, Eh, that’s nonsense. But it’s true. And by the way, it’s the element of American power that the rest of the world appreciates unambiguously
  • When we deploy troops, there’s always a sense on the part of other countries that, even where necessary, sovereignty is being violated.”
  • Administration officials have told me that Vice President Biden, too, has become frustrated with Kerry’s demands for action. He has said privately to the secretary of state, “John, remember Vietnam? Remember how that started?” At a National Security Council meeting held at the Pentagon in December, Obama announced that no one except the secretary of defense should bring him proposals for military action. Pentagon officials understood Obama’s announcement to be a brushback pitch directed at Kerry.
  • Obama’s caution on Syria has vexed those in the administration who have seen opportunities, at different moments over the past four years, to tilt the battlefield against Assad. Some thought that Putin’s decision to fight on behalf of Assad would prompt Obama to intensify American efforts to help anti-regime rebels. But Obama, at least as of this writing, would not be moved, in part because he believed that it was not his business to stop Russia from making what he thought was a terrible mistake. “They are overextended. They’re bleeding,” he told me. “And their economy has contracted for three years in a row, drastically.
  • Obama’s strategy was occasionally referred to as the “Tom Sawyer approach.” Obama’s view was that if Putin wanted to expend his regime’s resources by painting the fence in Syria, the U.S. should let him.
  • By late winter, though, when it appeared that Russia was making advances in its campaign to solidify Assad’s rule, the White House began discussing ways to deepen support for the rebels, though the president’s ambivalence about more-extensive engagement remained. In conversations I had with National Security Council officials over the past couple of months, I sensed a foreboding that an event—another San Bernardino–style attack, for instance—would compel the United States to take new and direct action in Syria. For Obama, this would be a nightmare.
  • If there had been no Iraq, no Afghanistan, and no Libya, Obama told me, he might be more apt to take risks in Syria. “A president does not make decisions in a vacuum. He does not have a blank slate. Any president who was thoughtful, I believe, would recognize that after over a decade of war, with obligations that are still to this day requiring great amounts of resources and attention in Afghanistan, with the experience of Iraq, with the strains that it’s placed on our military—any thoughtful president would hesitate about making a renewed commitment in the exact same region of the world with some of the exact same dynamics and the same probability of an unsatisfactory outcome.”
  • What has struck me is that, even as his secretary of state warns about a dire, Syria-fueled European apocalypse, Obama has not recategorized the country’s civil war as a top-tier security threat.
  • This critique frustrates the president. “Nobody remembers bin Laden anymore,” he says. “Nobody talks about me ordering 30,000 more troops into Afghanistan.” The red-line crisis, he said, “is the point of the inverted pyramid upon which all other theories rest.
  • “Was it a bluff?” I told him that few people now believe he actually would have attacked Iran to keep it from getting a nuclear weapon.“That’s interesting,” he said, noncommittally.I started to talk: “Do you—”He interrupted. “I actually would have,” he said, meaning that he would have struck Iran’s nuclear facilities. “If I saw them break out.”
  • “You were right to believe it,” the president said. And then he made his key point. “This was in the category of an American interest.”
  • I was reminded then of something Derek Chollet, a former National Security Council official, told me: “Obama is a gambler, not a bluffer.”
  • The president has placed some huge bets. Last May, as he was trying to move the Iran nuclear deal through Congress, I told him that the agreement was making me nervous. His response was telling. “Look, 20 years from now, I’m still going to be around, God willing. If Iran has a nuclear weapon, it’s my name on this,” he said. “I think it’s fair to say that in addition to our profound national-security interests, I have a personal interest in locking this down.”
  • In the matter of the Syrian regime and its Iranian and Russian sponsors, Obama has bet, and seems prepared to continue betting, that the price of direct U.S. action would be higher than the price of inaction. And he is sanguine enough to live with the perilous ambiguities of his decisions
  • Though in his Nobel Peace Prize speech in 2009, Obama said, “Inaction tears at our conscience and can lead to more costly intervention later,” today the opinions of humanitarian interventionists do not seem to move him, at least not publicly
  • As he comes to the end of his presidency, Obama believes he has done his country a large favor by keeping it out of the maelstrom—and he believes, I suspect, that historians will one day judge him wise for having done so
  • Inside the West Wing, officials say that Obama, as a president who inherited a financial crisis and two active wars from his predecessor, is keen to leave “a clean barn” to whoever succeeds him. This is why the fight against isis, a group he considers to be a direct, though not existential, threat to the U.S., is his most urgent priority for the remainder of his presidency; killing the so-called caliph of the Islamic State, Abu Bakr al-Baghdadi, is one of the top goals of the American national-security apparatus in Obama’s last year.
  • This is what is so controversial about the president’s approach, and what will be controversial for years to come—the standard he has used to define what, exactly, constitutes a direct threat.
  • Obama has come to a number of dovetailing conclusions about the world, and about America’s role in it. The first is that the Middle East is no longer terribly important to American interests. The second is that even if the Middle East were surpassingly important, there would still be little an American president could do to make it a better place. The third is that the innate American desire to fix the sorts of problems that manifest themselves most drastically in the Middle East inevitably leads to warfare, to the deaths of U.S. soldiers, and to the eventual hemorrhaging of U.S. credibility and power. The fourth is that the world cannot afford to see the diminishment of U.S. power. Just as the leaders of several American allies have found Obama’s leadership inadequate to the tasks before him, he himself has found world leadership wanting: global partners who often lack the vision and the will to spend political capital in pursuit of broad, progressive goals, and adversaries who are not, in his mind, as rational as he is. Obama believes that history has sides, and that America’s adversaries—and some of its putative allies—have situated themselves on the wrong one, a place where tribalism, fundamentalism, sectarianism, and militarism still flourish. What they don’t understand is that history is bending in his direction.
  • “The central argument is that by keeping America from immersing itself in the crises of the Middle East, the foreign-policy establishment believes that the president is precipitating our decline,” Ben Rhodes told me. “But the president himself takes the opposite view, which is that overextension in the Middle East will ultimately harm our economy, harm our ability to look for other opportunities and to deal with other challenges, and, most important, endanger the lives of American service members for reasons that are not in the direct American national-security interest.
  • George W. Bush was also a gambler, not a bluffer. He will be remembered harshly for the things he did in the Middle East. Barack Obama is gambling that he will be judged well for the things he didn’t do.
46More

What's the matter with Dem? Thomas Frank talks Bill Clinton, Barack Obama and everythin... - 0 views

  • The Democrats are a class party; it’s just that the class in question is not the one we think it is. It’s not working people, you know, middle class. It’s the professional class. It’s people with advanced degrees. They use that phrase themselves, all the time: the professional class.
  • What is the professional class?The advanced degrees is an important part of it. Having a college education is obviously essential to it. These are careers based on educational achievement. There’s the sort of core professions going back to the 19th century like doctors, lawyers, architects, engineers, but nowadays there’s many, many, many more and it’s a part of the population that’s expanded. It’s a much larger group of people now than it was 50 or 60 years ago thanks to the post-industrial economy. You know math Ph.Ds that would write calculations on Wall Street for derivative securities or like biochemists who work in pharmaceutical companies. There’s hundreds of these occupations now, thousands of them. It’s a much larger part of the population now than it used to be. But it still tends to be very prosperous people
  • there’s basically two hierarchies in America. One is the hierarchy of money and big business and that’s really where the Republicans are at: the one percent, the Koch brothers, that sort of thing.
  • ...43 more annotations...
  • The hierarchy of status is a different one. The professionals are the apex of that hierarchy.
  • these two hierarchies live side by side. They share a lot of the same assumptions about the world and a lot of the same attitudes, but they also differ in important ways. So I’m not one of these people who says the Democrats and the Republicans are the same. I don’t think they are. But there are sometimes similarities between these two groups.
  • professionals tend to be very liberal on essentially any issue other than workplaces issues. So on every matter of cultural issues, culture war issues, all the things that have been so prominent in the past, they can be very liberal.
  • On economic questions, however, they tend not to be. (dishes clattering) They tend to be much more conservative. And their attitudes towards working-class people in general and organized labor specifically is very contemptuous.
  • if you look just back to the Bill Clinton administration: In policy after policy after policy, he was choosing between groups of Americans, and he was always choosing the interests of professionals over the interests of average people. You take something like NAFTA, which was a straight class issue, right down the middle, where working people are on one side of the divide and professionals are on another. And they’re not just on either side of the divide: Working people are saying, “This is a betrayal. You’re going to ruin us.” And professional people are saying, “What are you talking about? This is a no-brainer. This is what you learn on the first day of economics class.” And hilariously, the working people turned out to be right about that. The people flaunting their college degrees turned out to be wrong.
  • Every policy decision he made was like this. The crime bill of 1994, which was this sort of extraordinary crackdown on all sorts of different kinds of people. And at the same time he’s deregulating Wall Street.
  • You’re teaching a course that meets three times a week and you’re getting $1,500 for an entire semester. That was a shocking lesson but at the same time that was happening to us, the price of college was going up and up and up, because increasingly the world or increasingly the American public understands and believes that you have to have a college degree to get ahead in life. So they are charging what the markets can bear
  • If you go down the list of leading Democrats, leading Democratic politicians, what you find is that they’re all plucked from obscurity by fancy universities. This is their life story. Bill Clinton was from a town in Arkansas, goes to Georgetown, becomes a Rhodes Scholar, goes to Yale Law School — the doors of the world open up for him because of college.
  • beginning in the 1960s, Americans decided that the right way to pursue opportunities was through the university. It’s more modern than you think. I was reading a book about social class from right after World War II. And the author was describing this transition, this divide between people who came up through their work, who learned on the job and were promoted, versus people who went to universities. And this was in the ’40s. But by the time Bill Clinton was coming up in the ’60s, university was essential
  • just look at his cabinet choices, which are all from a very concentrated very narrow sector of the American elite. It’s always Ivy League institutions.
  • The tuition price spiral is one of the great landmark institutions of our country in the last couple of decades.
  • Or deregulating telecoms. Or capital gains tax cuts. It’s always choosing one group over another.
  • look, I’m in favor of education. I think people should be educated, should go to college. I think it’s insane that it costs as much as it does. And I think that the country is increasingly agreeing with me
  • The student debt crisis? This is unbearable. We have put an entire generation of young people — basically they come out of college with the equivalent of a mortgage and very little to show for it. It’s unbelievable that we’ve done this. My dad went to college basically for free. It wasn’t even that expensive when I went, in the early 1980s. This is unbelieveable what we’re doing to young people now and it can’t go on
  • You seem to be suggesting, the way you talk about the Democrats, that somehow this is elitist and to pursue an education puts you out of touch with real people.I don’t think so. Especially since we’re rapidly becoming a country where — what is the percentage of people who have a college degree now? It’s pretty high. It’s a lot higher than it was when I was young.
  • One of the chronic failings of meritocracy is orthodoxy. You get people who don’t listen to voices outside their discipline. Economists are the most flagrant example of this. The economics profession, which treats other ways of understanding the world with utter contempt. And in fact they treat a lot of their fellow economists with utter contempt.
  • there’s no solidarity in a meritocracy. The guys at the top of the profession have very little sympathy for the people at the bottom. When one of their colleagues gets fired, they don’t go out on strike
  • There’s no solidarity in this group, but there is this amazing deference between the people at the top. And that’s what you see with Obama. He’s choosing those guys.
  • you start to wonder, maybe expertise is a problem.But I don’t think so. I think it’s a number of things.
  • The first is orthodoxy which I mentioned
  • when Clinton ran in ’92, they were arguing about inequality then as well. And it’s definitely the question of our time. The way that issue manifested was Wall Street in ’08 and ’09. He could have taken much more drastic steps. He could have unwound bailouts, broken up the banks, fired some of those guys. They bailed out banks in the Roosevelt years too and they broke up banks all the time. They put banks out of business. They fired executives, all that sort of thing. It is all possible, there is precedent and he did none of it
  • the third thing is this. You go back and look at when government by expert has worked, because it has worked. It worked in the Roosevelt administration, very famously. They called it the Brains Trust. These guys were excellent.
  • These were not the cream of the intellectual crop. Now he did have some Harvard- and Yale-certified brains but even these were guys who were sort of in protest. Galbraith: This is a man who spent his entire career at war with economic orthodoxy. I mean, I love that guy. You go right on down the list. Its amazing the people he chose. They weren’t all from this one part of American life.
  • Is there a hero in your book?I don’t think there is.
  • The overarching question of our time is inequality, as [Obama] himself has said. And it was in Bill Clinton’s time too.Well you look back over his record and he’s done a better job than most people have done. He’s no George W. Bush. He hasn’t screwed up like that guy did. There have been no major scandals. He got us out of the Iraq war. He got us some form of national health insurance. Those are pretty positive things. But you have to put them in the context of the times, weigh them against what was possible at the time. And compared to what was possible, I think, no. It’s a disappointment.
  • The second is that a lot of the professions have been corrupted. This is a very interesting part of the book, which I don’t explore at length. I wish I had explored it more. The professions across the board have been corrupted — accounting, real estate appraisers, you just go down the list
  • What else? You know a better solution for health care. Instead he has this deal where insurance companies are basically bullet-proof forever. Big Pharma. Same thing: When they write these trade deals, Big Pharma is always protected in them. They talk about free trade. Protectionism is supposed to be a bad word. Big Pharma is always protected when they write these trade deals.
  • You talk about “a way of life from which politicians have withdrawn their blessing.” What is that way of life?You mean manufacturing?You tell me. A sort of blue-collar way of life. It’s the America that I remember from 20, 30, 40 years ago. An America where ordinary people without college degrees were able to have a middle class standard of living. Which was — this is hard for people to believe today — that was common when I was young
  • Today that’s disappeared. It’s disappearing or it has disappeared. And we’ve managed to convince ourselves that the reason it’s disappeared is because — on strictly meritocratic grounds, using the logic of professionalism — that people who didn’t go to college don’t have any right to a middle-class standard of living. They aren’t educated enough. You have to be educated if you want a middle-class standard of living.
  • here have been so many different mechanisms brought into play in order to take their power away. One is the decline of organized labor. It’s very hard to form a union in America. If you try to form a union in the workplace, you’ll just get fired. This is well known. Another, NAFTA. All the free trade treaties we’ve entered upon have been designed to give management the upper hand over their workers. They can threaten to move the plant. That used to happen of course before NAFTA but now it happens more often.
  • Basically everything we’ve done has been designed to increase the power of management over labor in a broad sociological sense.
  • And then you think about our solutions for these things. Our solutions for these things always have something to do with education. Democrats look at the problems I am describing and for every economic problem, they see an educational solution
  • The problem is not that we aren’t smart enough; the problem is that we don’t have any power
  • Why do you think that is?I go back to the same explanation which is that Obama and company, like Clinton and company, are in thrall to a world view that privileges the interest of this one class over everybody else. And Silicon Valley is today when you talk about the creative class or whatever label you want to apply to this favored group, Silicon Valley is the arch-representative.
  • So do you think it’s just a matter of being enthralled or is it a matter of money? Jobs? Oh the revolving door! Yes. The revolving door, I mean these things are all mixed together.
  • When you talk about social class, yes, you are talking about money. You are talking about the jobs that these people do and the jobs that they get after they’re done working for government. Or before they begin working for government. So the revolving door — many people have remarked upon the revolving door between the Obama administration and Wall Street.
  • Now it’s between the administration and Silicon Valley. There’s people coming in from Google. People going out to work at Uber.
  • the productivity advances that it has made possible are extraordinary. What I’m skeptical of is when we say, oh, there’s a classic example when Jeff Bezos says, ‘Amazon is not happening to book-selling. The future is happening to book-selling.’ You know when people cast innovation — the interests of my company — as, that’s the future. That’s just God. The invisible hand is doing that. It just is not so.
  • Every economic arrangement is a political decision. It’s not done by God. It’s not done by the invisible hand — I mean sometimes it is, but it’s not the future doing it. It’s in the power of our elected leaders to set up the economic arrangements that we live in. And to just cast it off and say, oh that’s just technology or the future is to just blow off the entire question of how we should arrange this economy that we’re stumbling into.
  • I may end up voting for Hillary this fall. If she’s the candidate and Trump is the Republican. You bet I’m voting for her. There’s no doubt in my mind. Unless something were to change really really really dramatically.
  • Bernie Sanders because he has raised the issues that I think are really critical. He’s a voice of discontent which we really need in the Democratic party. I’m so tired of this smug professional class satisfaction. I’ve just had enough of it. He’s talking about what happens to the millennials. That’s really important. He’s talking about the out-of-control price of college. He’s even talking about monopoly and anti-trust. He’s talking about health care. As far as I’m concerned, he’s hitting all the right notes. Now, Hillary, she’s not so bad, right? I mean she’s saying the same things. Usually after a short delay. But he’s also talking about trade. That’s critical. He’s really raising all of the issues, or most of the issues that I think really need to be raised.
  • My main critique is that she, like other professional class liberals who are so enthralled with meritocracy, that she can’t see this broader critique of all our economic arrangements that I’ve been describing to you. For her, every problem is a problem of the meritocracy: It’s how do we get talented people into the top ranking positions where they deserve to be
  • People who are talented should be able to rise to the top. I agree on all that stuff. However that’s not the problem right now. The problems are much more systemic, much deeper, much bigger. The whole thing needs to be called into question. So I think sometimes watching Hillary’s speeches that she just doesn’t get that
13More

Inequality Is a Choice - NYTimes.com - 0 views

  • within poor and middle-income countries, is inequality getting worse or better? Are we moving toward a more fair world, or a more unjust one?
  • Starting in the 18th century, the industrial revolution produced giant wealth for Europe and North America.
  • the gap between the rich and the rest, as a global phenomenon, widened even more, right up through about World War II.
  • ...10 more annotations...
  • starting around the fall of Communism in the late 1980s, economic globalization accelerated and the gap between nations began to shrink. The period from 1988 to 2008 “might have witnessed the first decline in global inequality between world citizens since the Industrial Revolution,”
  • While the gap between some regions has markedly narrowed — namely, between Asia and the advanced economies of the West — huge gaps remain. Average global incomes, by country, have moved closer together over the last several decades, particularly on the strength of the growth of China and India. But overall equality across humanity, considered as individuals, has improved very little. (The Gini coefficient, a measurement of inequality, improved by just 1.4 points from 2002 to 2008.)
  • So while nations in Asia, the Middle East and Latin America, as a whole, might be catching up with the West, the poor everywhere are left behind, even in places like China where they’ve benefited somewhat from rising living standards.
  • income inequality first started to rise in the late ’70s and early ’80s in America and Britain (and also in Israel). The trend became more widespread starting in the late ’80s. Within the last decade, income inequality grew even in traditionally egalitarian countries like Germany, Sweden and Denmark.
  • With a few exceptions — France, Japan, Spain — the top 10 percent of earners in most advanced economies raced ahead, while the bottom 10 percent fell further behind.
  • Over these same years, countries like Chile, Mexico, Greece, Turkey and Hungary managed to reduce (in some cases very high) income inequality significantly, suggesting that inequality is a product of political and not merely macroeconomic forces.
  • Last year, the top 1 percent of Americans took home 22 percent of the nation’s income; the top 0.1 percent, 11 percent. Ninety-five percent of all income gains since 2009 have gone to the top 1 percent. Recently released census figures show that median income in America hasn’t budged in almost a quarter-century. The typical American man makes less than he did 45 years ago (after adjusting for inflation); men who graduated from high school but don’t have four-year college degrees make almost 40 percent less than they did four decades ago.
  • Excessive financialization — which helps explain Britain’s dubious status as the second-most-unequal country, after the United States, among the world’s most advanced economies — also helps explain the soaring inequality
  • Mobile capital has demanded that workers make wage concessions and governments make tax concessions. The result is a race to the bottom
  • None of this is inevitable. Some countries have made the choice to create more equitable economies: South Korea, where a half-century ago just one in 10 people attained a college degree, today has one of the world’s highest university completion rates.
8More

Authors Feel Pinch in Age of E-Books - WSJ.com - 0 views

  • fewer literary authors will be able to support themselves as e-books win acceptance, publishers and agents say. "In terms of making a living as a writer, you better have another source of income,"
  • "We aren't seeing a generation of readers coming along that supports writers today the way that young people supported J. D. Salinger and Philip Roth when they were starting out,
  • From an e-book sale, an author makes a little more than half what he or she makes from a hardcover sale.
  • ...5 more annotations...
  • The seemingly endless entertainment choices created by the Web have eaten into the time people spend reading books
  • independent publishers are picking up the slack by signing promising literary-fiction writers. But they offer, on average, $1,000 to $5,000 for advances, a fraction of the $50,000 to $100,000 advances that established publishers typically paid in the past for debut literary fiction.
  • The e-book is good news for some. Big-name authors and novels that are considered commercial are increasingly in demand as e-book readers gravitate toward best sellers with big plots
  • Mr. Pipkin, who has Ph.D in English literature, says he cobbles together an income based in part on grants, fellowships and a partial advance he has received for his second book. "I've had to rethink my plans in terms of supporting my family full time as a writer," he says.
  • His wife, a tenured professor, provides health benefits for his family. Mr. Pipkin, who teaches an undergraduate creative-writing class at Southwestern University in Georgetown, Texas, receives no benefits. Although he has an IRA, he doesn't receive employer contributions. Mr. Pipkin, 43, says his goal is to find a full-time teaching position with benefits. "Unless you're a best-selling author, I don't see how it's possible for an author to get together enough income to pay for health insurance, retirement and other things," he says.
2More

Ten million jobs at risk from advancing technology - Telegraph - 0 views

  • Up to 35pc of Britain's jobs will be eliminated by new computing and robotics technology over the next 20 years, say experts
  • Advances in technology will destroy jobs in a way similar to the industrial revolution, as depicted at the Olympic opening ceremony
45More

Excerpt: 'Shame' by Shelby Steele - ABC News - 0 views

  • cable
  • since the 1960s, “liberal” and “conservative” have come to function almost like national identities in their own right. To be one or the other is not merely to lean left or right—toward “labor” or toward “business”— within a common national identity; it is to belong to a different vision of America altogether, a vision that seeks to supersede the opposing vision and to establish itself as the nation’s common identity. Today the Left and the Right don’t work within a shared understanding of the national purpose; nor do they seek such an understanding. Rather, each seeks to win out over the other and to define the nation by its own terms.
  • t was all the turmoil of the 1960s—the civil rights and women’s movements, Vietnam, the sexual revolution, and so on—that triggered this change by making it clear that America could not go back to being the country it had been before. It would have to reinvent itself. It would have to become a better country. Thus, the reinvention of America as a country shorn of its past sins became an unspoken, though extremely powerful, mandate in our national politics
  • ...42 more annotations...
  • Liberals and conservatives could no longer think of themselves simply as political rivals competing within a common and settled American identity. That identity was no longer settled—or even legitimate—because it was stigmatized in the 1960s as racist, sexist, and imperialistic
  • It was no longer enough for the proponents of these perspectives merely to vie over the issues of the day. Both worldviews would now have to evolve into full-blown ideologies capable of projecting a new political and cultural vision of America.
  • This is how the mandate of the 1960s to reinvent America launched the infamous “culture war” between liberalism and conservatis
  • When we argue over health care or immigration or Middle East policy, it is as if two distinct Americas were arguing, each with a different idea of what it means to be an American. And these arguments are intense and often uncivil, because each side feels that its American identity is at risk from the other side. So the conflict is very much a culture war, with each side longing for “victory” over the other, and each side seeing itself as America’s last and best hope.
  • Since the 1960s, this war has divided up our culture into what might be called “identity territories.”
  • America’s universities are now almost exclusively left-leaning; most public-policy think tanks are right-leaning. Talk radio is conservative; National Public Radio and the major television networks are liberal. On cable television, almost every news and commentary channel is a recognizable identity territory—Fox/ right; MSNBC/left; CNN/left. In the print media our two great national newspapers are the liberal New York Times and the conservative Wall Street Journal (especially in the editorial pages). The Pulitzer Prize and MacArthur Grants are left; the Bradley Prize is right. The blogosphere is notoriously divided by political stripe. And then there are “red” and “blue” states, cities, towns, and even neighborhoods. At election time, Americans can see on television a graphic of their culture war: those blue and red electoral maps that give us a virtual topography of political identity.
  • cable
  • In the America envisioned by both ideologies, there is no racism or sexism or imperialism to be embarrassed by. After all, ideologies project idealized images of the near-perfect America that they promise to deliver. Thus, in one’s ideological identity, one can find the innocence that is no longer possible—since the 1960s—in America’s defamed national identity.
  • To announce oneself as a liberal or a conservative is like announcing oneself as a Frenchman or a Brit. It is virtually an announcement of tribal identity, and it means something much larger than ideology
  • Nationalism—the nationalist impulse—is passion itself; it is atavistic, beyond the reach of reason, a secular sacredness. The nationalist is expected to be intolerant of all opposition to his nation’s sovereignty, and is most often willing to defend that sovereignty with his life.
  • when we let nationalism shape the form of our liberal or conservative identities—when we practice our ideological leaning as if it were a divine right, an atavism to be defended at all cost—then we put ourselves on a warlike footing. We feel an impunity toward our opposition, and we grant ourselves a scorched-earth license to fight back.
  • yes, like my young nemesis, I could experience my ideology as a nationalism. But unlike him I wanted to discipline that impulse, to subject my ideology—and all the policies it fostered—to every sort of test of truth and effectiveness. And I was ready to modify accordingly, to disabuse myself of even long-held beliefs that didn’t pan out in reality
  • these disparities— and many others—most certainly had their genesis in centuries of racial oppression. But post-1960s liberalism conflates the past with the present: it argues that today’s racial disparities are caused by precisely the same white racism that caused them in the past—thus the poetic truth that blacks today remain stymied and victimized by white racism.
  • I had stated a hard fact: that since the 1960s, white racism had lost so much of its authority, power, and legitimacy that it was no longer, in itself, a prohibitive barrier to black advancement. Blacks have now risen to every level of American society, including the presidency. If you are black and you want to be a poet, or a doctor, or a corporate executive, or a movie star, there will surely be barriers to overcome, but white racism will be among the least of them. You will be far more likely to receive racial preferences than to suffer racial discrimination.
  • But past oppression cannot be conflated into present-day oppression. It is likely, for example, that today’s racial disparities are due more to dysfunctions within the black community, and—I would argue—to liberal social policies that have encouraged us to trade more on our past victimization than to overcome the damage done by that victimization through dint of our own pride and will
  • The young man at Aspen demanded to speak so that he could corral people back into a prescribed correctness and away from a more open-minded approach to the complex problems that our racial history has left us to deal with—problems that the former victims of this history will certainly bear the greatest responsibility for overcoming
  • there also comes a time when he must stop thinking of himself as a victim by acknowledging that—existentially—his fate is always in his own hands. One of the more pernicious cor- ruptions of post-1960s liberalism is that it undermined the spirit of self-help and individual responsibility in precisely the people it sought to uplif
  • he truth—that  blacks had now achieved a level of freedom comparable to that of all others
  • what was not true—that racism was still the greatest barrier to black advancement
  • Poetic truth—this assertion of a broad characteristic “truth” that invalidates actual truth—is contemporary liberalism’s greatest source of power. It is also liberalism’s most fundamental corruption.
  • the great trick of modern liberalism is to link its poetic truths (false as they may be) with innocence from all the great sins of America’s past—racism, sexism, imperial- ism, capitalist greed
  • if you want to be politically correct, if you want to be seen as someone who is cleansed of America’s past ugliness, you will go along with the poetic truth that racism is still a great barrier for blacks.
  • A distinction must be made. During and immediately after the 1960s, racism and sexism were still more literal truth than poetic truth. As we moved through the 1970s, 1980s, and 1990s, America morally evolved so that these old American evils became more “poetic” than literal
  • Yet redeeming America from these evils has become liberalism’s rationale for demanding real power in the real world—the political and cultural power to create social programs, to socially engineer on a national scale, to expand welfare, to entrench group preferences in American institutions, and so on
  • what happens to liberal power when America actually earns considerable redemption—when there are more women than men in the nation’s medical schools, when a black can serve as the president, when public accommodations are open to anyone with the price of the ticket?
  • My young antagonist in Aspen was not agitated by some racial injustice. He would have only relished a bit of good old-fashioned racial injustice, since it would have justified his entire political identit
  • a divide like this suggests that America has in fact become two Americas, two political cultures forever locked in a “cold war” within a single society. This implies a spiritual schism within America itself, and, following from that, the prospect of perpetual and hopeless debate—the kind of ego-driven debate in which both sides want the other side to “think like us.
  • Today, liberal and conservative Americans are often contemptuous of each other with a passion that would more logically be reserved for foreign enemies.
  • Our national debate over foreign and domestic issues has come to be framed as much by poetic truths as by dispassionate assessments of the realities we face
  • the poetic truth that blacks are still held back from full equality by ongoing “structural” racism carries more authority than the objective truth: that today racism is not remotely the barrier to black advancement in American life that it once was.
  • In foreign affairs, the poetic truth that we Americans are essentially imperialistic cowboys bent on exploiting the world has more credibility than the obvious truth, which is that our wealth and power (accumulated over centuries of unprecedented innovation in a context of freedom) has often drawn us into the unwanted role of policing a turbulent world—and, it must be added, to the world’s immense benefit.
  • Today the actual facts fail to support the notion that racial victimization is a prevailing truth of American life. So today, a poetic truth, like “black victimization,” or the ongoing “repression of women,” or the systematic “abuse of the environment,” must be imposed on society not by fact and reason but by some regime of political correctness
  • Poetic license occurs when poets take a certain liberty with the conventional rules of grammar and syntax in order to achieve an effect. They break the rules in order to create a more beautiful or more powerful effect than would otherwise be possible. Adapting this idea of license and rule breaking to the realm of ideology, we might say that “poetic truth” disregards the actual truth in order to assert a larger essential truth that supports one’s ideological position
  • He could subscribe to “diversity,” “inclusiveness,” and “social justice” and think himself solidly on the side of the good. The problem is that these prescriptions only throw fuzzy and unattainable idealisms at profound problems
  • What is “diversity” beyond a vague apologia, an amorphous expression of goodwill that offers no objective assessment whatsoever of the actual problems that minority groups face?
  • The danger here is that the nation’s innocence— its redemption from past sins—becomes linked to a kind of know-nothingism
  • We can’t afford to know, for example, that America’s military might—a vulgarity in the minds of many—has stabilized vast stretches of Asia and Europe since World War II, so that nations under the umbrella of our power have become prosperous trading partners today
  • Today’s great divide comes from a shallowness of understanding. We don’t altogether know what to do with our history
  • many of our institutions are being held in thrall to the idea of moral intimidation as power. Try to get a job today as an unapologetic conservative in the average American university, or in the State Department, or on public radio.
  • We all know, to the point of cliché, what the solutions are: mutual respect, empathy, flexibility, compromise
  • We can’t admit today that the lives of minorities are no longer stunted by either prejudice or “white privilege.
  • hose who doubt this will always point to today’s long litany of racial disparities. Blacks are still behind virtually all other groups by the most important measures of social and economic well-being: educational achievement, home ownership, employment levels, academic test scores, marriage rates, household net worth, and so on. The fact that seven out of ten black women are single, along with the fact that 70 percent of first black marriages fail (47 percent for whites), means that black women are married at roughly half the rate of white women and divorced at twice the rate. Thus it is not surprising that nearly three-quarters of all black children are born out of wedlock. In 2008, black college students were three times more likely than whites to graduate with a grade point average below a meager 2.5—this on top of a graduation rate for blacks of only 42 percent, according to the Journal of Blacks in Higher Education. Consequently, blacks in general have the highest college dropout rate and the lowest grade point average of any student group in America
14More

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

  • recent advances in the speed and scope of digitization, connectivity, big data and artificial intelligence are now taking us “deep” into places and into powers that we’ve never experienced before — and that governments have never had to regulate before.
  • deep learning, deep insights, deep surveillance, deep facial recognition, deep voice recognition, deep automation and deep artificial minds.
  • how did we get so deep down where the sharks live?
  • ...11 more annotations...
  • The short answer: Technology moves up in steps, and each step, each new platform, is usually biased toward a new set of capabilities. Around the year 2000 we took a huge step up that was biased toward connectivity, because of the explosion of fiber-optic cable, wireless and satellites.
  • Around 2007, we took another big step up. The iPhone, sensors, digitization, big data, the internet of things, artificial intelligence and cloud computing melded together and created a new platform that was biased toward abstracting complexity at a speed, scope and scale we’d never experienced before.
  • Over the last decade, these advances in the speed of connectivity and the elimination of complexity have grown exponentially
  • It means machines can answer so many more questions than nonmachines, also known as “humans.” The percentage of calls a chatbot, or virtual agent, is able to handle without turning the caller over to a person is called its “containment rate,” and these rates are steadily soaring. Soon, automated systems will be so humanlike that they will have to self-identify as machines.
  • “People are looking to achieve very big numbers. Earlier they had incremental, 5 to 10 percent goals in reducing their work force. Now they’re saying, ‘Why can’t we do it with 1 percent of the people we have?’
  • But bad guys, who are always early adopters, also see the same potential to go deep in wholly new ways.
  • Surveillance capitalism,” Zuboff wrote, “unilaterally claims human experience as free raw material for translation into behavioral data. Although some of these data are applied to service improvement, the rest are declared as a proprietary behavioral surplus, fed into advanced manufacturing processes known as ‘machine intelligence,’ and fabricated into prediction products that anticipate what you will do now, soon and later. Finally, these prediction products are traded in a new kind of marketplace that I call behavioral futures markets. Surveillance capitalists have grown immensely wealthy from these trading operations, for many companies are willing to lay bets on our future behavior.”
  • Unfortunately, we have not developed the regulations or governance, or scaled the ethics, to manage a world of such deep powers, deep interactions and deep potential abuses.
  • I wish I thought that catch-up was around the corner. I don’t. Our national discussion has never been more shallow — reduced to 280 characters.
  • This has created an opening and burgeoning demand for political, social and religious leaders, government institutions and businesses that can go deep — that can validate what is real and offer the public deep truths, deep privacy protections and deep trust.
  • But deep trust and deep loyalty cannot be forged overnight. They take time.
6More

U.S. Changes Visa Process for High-Skilled Workers - WSJ - 0 views

  • WASHINGTON—The Trump administration unveiled changes to how the coveted visas for high-skilled foreign workers are allocated starting this April, in an effort to boost the number awarded to people with advanced degrees from U.S. universities.
  • The change would result in up to 5,340 more immigrants with a master’s degree or higher getting selected for the visa, according to U.S. Citizenship and Immigration Services, which published the new rules.
  • “If a lawsuit is filed, and an injunction is entered, it does have the risk of throwing the whole thing up in the air. That would be my greatest fear,” he said.
  • ...3 more annotations...
  • He added that any court issuing a restraining order against the rules taking effect April 1 “could potentially throw the whole H-1B system into chaos.”
  • The number of visas allocated in any one year is capped, and for years, demand by employers has far outstripped that. USCIS selects applications based on a lottery, though applicants must meet qualification criteria.
  • Under the adjusted system, workers with advanced degrees seeking H-1B visas will first be entered into a general lottery that will allocate 65,000 visas. If they aren’t selected, the more-educated applicants will have another chance through a second lottery for 20,000 visas, for which entry is restricted to advanced-degree holders. In the current system, the order of the two lotteries is reversed.
4More

The U.K. State Visit That Never Was - The Atlantic - 0 views

  • Long before Donald Trump was president of the United States, he was a real-estate mogul. So perhaps it’s fitting that, as president, he decided Friday to effectively cancel his long-anticipated visit to the United Kingdom over his displeasure with the location of the new U.S. embassy in London.
  • The president was expected to make his first official visit to London in early 2018  for the opening of the new American embassy, which had been moved from its previous location in Grosvenor Square in London’s Mayfair district to Nine Elms, just south of the River Thames. “I am not a big fan of the Obama administration having sold perhaps the best located and finest embassy in London for ‘peanuts,’ only to build a new one in an off location for 1.2 billion dollars,” Trump tweeted of the move, which in fact was initiated under the Bush administration, for both cost and security reasons, in 2008. “Bad deal. Wanted me to cut ribbon—NO!”
  • The tweet put the U.S. ambassador in the remarkable position of publicly defending the location of the American embassy against the American president. In an op-ed for the Evening Standard, Woody Johnson, a Trump appointee and long-time friend of the president’s, wrote: “I agree with President Trump that Grosvenor Square, in the heart of London, was a perfect location for our embassy.” But he highlighted the security considerations behind the move and added that the new location “is one of the most advanced embassies we have ever built.” He concluded with a paean to the special relationship: “President Trump has told me he views the U.K. as one of the closest friends and partners of the American people we serve. Our new embassy reflects not just America’s special history with the U.K. but the special future ahead of us as we advance the prosperity and security of both our nations.”
  • ...1 more annotation...
  • While such behavior may not be enough to sever a more than two-century-old relationship, it has proven enough to force both sides to address the question that it could. “This is a long-term special relationship that we have,” May said of the U.K.-U.S. relationship following a terse exchange with Trump in November. “It is an enduring relationship that is there because it is in both our national interests for that relationship to be there. As Prime Minister, I am clear that that relationship with the United States should continue.”While a Trump visit to the U.K. appears to be ruled out for now, at least he’ll be there in spirit. Shortly after the president’s cancellation, the London-based Madame Tussaud’s wax museum offered their own replica of the president to take his place.
12More

The Profound Social Cost of American Exceptionalism - The New York Times - 0 views

  • The United States is one of the richest, most technologically advanced nations in the history of humanity. And yet it accepts — proudly defends, even — a degree of social dysfunction that would be intolerable in any other rich society.
  • My first column pondered why Americans didn’t care more about the nation’s income gap, so much starker than that of any other advanced democracy. I suggested that my compatriots might come to a consensus that inequality is harmful when they realized how vast inequities could gum up the cogs of economic and social mobility
  • You can bet it has gone higher, given the bull run in the stock market since then. And Republicans just passed another round of tax cuts to offer a helping hand to the upper crust.
  • ...9 more annotations...
  • Most interestingly, Americans still don’t care that much. Sure, two-thirds say they are dissatisfied with the way income and wealth are distributed, according to Gallup. Still, more than three out of five — compared with just over half six years ago — are satisfied with “the opportunity for a person in this nation to get ahead by working hard.”
  • As my column has aimed to highlight, too many Americans are, well, sinking. Seventeen percent of Americans are poor by international standards — living on less than half the nationwide median income. That’s more than twice the share of poor people in France, Iceland or the Netherlands.
  • Unequipped to cope with the demands of a labor market in furious transformation, they will give “social mobility” a new, all-American meaning: the tendency to move in and out of prison. It’s hard to believe any country could waste so many resources and prosper.
  • Forget about income, though. It’s hard to square Americans’ belief in their society’s greatness with the life expectancy of its newborn girls and boys. It is shorter than in Australia, Austria, Belgium, Britain, Canada, Chile, Denmark, Finland, France, Germany, Greece, Iceland, Ireland, Israel, Italy, Japan, Luxembourg, the Netherlands, New Zealand, Norway, Portugal, Slovenia, South Korea, Spain, Sweden, Switzerland and probably a few other countries I missed.
  • The impact of the nation’s fundamental paradox mostly fails the nonwhite and the poor. Black males born in the United States today will probably live shorter lives than boys born in Mexico, China or Turkey.
  • The children of poverty who survive will most likely hobble through life with mediocre educations — lagging their more affluent peers even before their first day in school and then falling farther behind, deprived of the resources that disadvantaged children in other advanced nations routinely enjoy.
  • Or let’s measure our progress in terms of infant deaths. Scientists in the United States invented many of the technologies used around the world to keep vulnerable babies alive. So how come our infant mortality rate is higher than that of every nation in the Organization for Economic Cooperation and Development with the exceptions of Mexico, Chile and Turkey?
  • America is doubling down on its exceptionalism. The rich got a tax break. Bankers got a break from the pesky rules written in the shadow of the financial crisis to protect the little guy. The poor and near poor were freed from their ability to afford health insurance.
  • populism — understood as a political movement shaped around giving the working class a “fair shake” — is pretty much dead.
6More

The honest Trump defense that is too embarrassing for Republicans to advance - The Wash... - 0 views

  • what’s the strategy for politically vulnerable senators who know the facts against Trump are irrefutable, his conduct was impeachable, and that the president has provided no legitimate defense?
  • There is actually an obvious and possibly accurate defense that no Republican senator dare advance. It goes like this
  • Trump is so mentally and emotionally defective, he cannot understand the import of his actions or concepts such as right vs. wrong, true vs. false and personal vs. national interests. As for obstruction, his lawyer told him to refuse to give up anything, so he simply took that advice.
  • ...3 more annotations...
  • That might all be true. But, of course, it also posits that Trump is entirely unfit to carry out his job and lacks the capacity to adhere to an oath that requires him to put the nation’s interests above his own
  • It would mean Republicans are keeping in power and urging the reelection of a dangerous, unfit and deeply damaged personality because they are afraid of him or afraid of his base, which has imbibed the lies perpetrated by right-wing media.
  • So which is it: Is Trump guilty or just unfit? Do vulnerable Republicans insist they have not heard a damning case or that abuse of power (verging on megalomania) is not impeachable?
300More

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

  • Instead of self-confident and self-centered answers, the author humbly asks fundamental questions: What is economics? What is its meaning? Where does this new religion, as it is sometimes called, come from? What are its possibilities and its limitations and borders, if there are any? Why are we so dependent on permanent growing of growth and growth of growing of growth? Where did the idea of progress come from, and where is it leading us? Why are so many economic debates accompanied by obsession and fanaticism?
  • The majority of our political parties act with a narrow materialistic focus when, in their programs, they present the economy and finance first; only then, somewhere at the end, do we find culture as something pasted on or as a libation for a couple of madmen.
  • most of them—consciously or unconsciously—accept and spread the Marxist thesis of the economic base and the spiritual superstructure.
  • ...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
61More

America Has Never Been So Ripe for Tyranny -- NYMag - 1 views

  • my mind keeps being tugged by a passage in Plato’s Republic.
  • Socrates seemed pretty clear on one sobering point: that “tyranny is probably established out of no other regime than democracy.” What did Plato mean by that? Democracy, for him, I discovered, was a political system of maximal freedom and equality, where every lifestyle is allowed and public offices are filled by a lottery. And the longer a democracy lasted, Plato argued, the more democratic it would become.
  • Its freedoms would multiply; its equality spread. Deference to any sort of authority would wither; tolerance of any kind of inequality would come under intense threat; and multiculturalism and sexual freedom would create a city or a country like “a many-colored cloak decorated in all hues.”
  • ...58 more annotations...
  • This rainbow-flag polity, Plato argues, is, for many people, the fairest of regimes. The freedom in that democracy has to be experienced to be believed — with shame and privilege in particular emerging over time as anathema. But it is inherently unstable. As the authority of elites fades, as Establishment values cede to popular ones, views and identities can become so magnificently diverse as to be mutually uncomprehendin
  • when all the barriers to equality, formal and informal, have been removed; when everyone is equal; when elites are despised and full license is established to do “whatever one wants,” you arrive at what might be called late-stage democracy
  • The very rich come under attack, as inequality becomes increasingly intolerable. Patriarchy is also dismantled: “We almost forgot to mention the extent of the law of equality and of freedom in the relations of women with men and men with women.” Family hierarchies are inverted: “A father habituates himself to be like his child and fear his sons, and a son habituates himself to be like his father and to have no shame before or fear of his parents.” In classrooms, “as the teacher ... is frightened of the pupils and fawns on them, so the students make light of their teachers.” Animals are regarded as equal to humans; the rich mingle freely with the poor in the streets and try to blend in. The foreigner is equal to the citizen.
  • when a democracy has ripened as fully as this, Plato argues, that a would-be tyrant will often seize his moment.
  • He is usually of the elite but has a nature in tune with the time — given over to random pleasures and whims, feasting on plenty of food and sex, and reveling in the nonjudgment that is democracy’s civil religion. He makes his move by “taking over a particularly obedient mob” and attacking his wealthy peers as corrupt
  • If not stopped quickly, his appetite for attacking the rich on behalf of the people swells further. He is a traitor to his class — and soon, his elite enemies, shorn of popular legitimacy, find a way to appease him or are forced to flee
  • Eventually, he stands alone, promising to cut through the paralysis of democratic incoherence. It’s as if he were offering the addled, distracted, and self-indulgent citizens a kind of relief from democracy’s endless choices and insecurities
  • He rides a backlash to excess—“too much freedom seems to change into nothing but too much slavery” — and offers himself as the personified answer to the internal conflicts of the democratic mess. He pledges, above all, to take on the increasingly despised elites. And as the people thrill to him as a kind of solution, a democracy willingly, even impetuously, repeals itself.
  • Part of American democracy’s stability is owed to the fact that the Founding Fathers had read their Plato. To guard our democracy from the tyranny of the majority and the passions of the mob, they constructed large, hefty barriers between the popular will and the exercise of power.
  • Over the centuries, however, many of these undemocratic rules have been weakened or abolished
  • The franchise has been extended far beyond propertied white men. The presidency is now effectively elected through popular vote, with the Electoral College almost always reflecting the national democratic will. And these formal democratic advances were accompanied by informal ones
  • Direct democracy didn’t just elect Congress and the president anymore; it expanded the notion of who might be qualified for public office. Once, candidates built a career through experience in elected or Cabinet positions or as military commanders; they were effectively selected by peer review. That elitist sorting mechanism has slowly imploded
  • further widening of our democracy — our increased openness to being led by anyone; indeed, our accelerating preference for outsiders — is now almost complete.
  • “It is usually those whose poverty is relatively recent, the ‘new poor,’ who throb with the ferment of frustration,”
  • Many contend, of course, that American democracy is actually in retreat, close to being destroyed by the vastly more unequal economy of the last quarter-century and the ability of the very rich to purchase political influence. This is Bernie Sanders’s core critique. But the past few presidential elections have demonstrated that, in fact, money from the ultrarich has been mostly a dud.
  • it is precisely because of the great accomplishments of our democracy that we should be vigilant about its specific, unique vulnerability: its susceptibility, in stressful times, to the appeal of a shameless demagogue.
  • What the 21st century added to this picture, it’s now blindingly obvious, was media democracy — in a truly revolutionary form. If late-stage political democracy has taken two centuries to ripen, the media equivalent took around two decades, swiftly erasing almost any elite moderation or control of our democratic discourse
  • The rise of the internet — an event so swift and pervasive its political effect is only now beginning to be understood — further democratized every source of information, dramatically expanded each outlet’s readership, and gave everyone a platform. All the old barriers to entry — the cost of print and paper and distribution — crumbled.
  • Political organizing — calling a meeting, fomenting a rally to advance a cause — used to be extremely laborious. Now you could bring together a virtual mass movement with a single webpage. It would take you a few seconds.
  • The web was also uniquely capable of absorbing other forms of media, conflating genres and categories in ways never seen before. The distinction between politics and entertainment became fuzzier; election coverage became even more modeled on sportscasting
  • The web’s algorithms all but removed any editorial judgment, and the effect soon had cable news abandoning even the pretense of asking “Is this relevant?” or “Do we really need to cover this live?” in the rush toward ratings bonanzas. In the end, all these categories were reduced to one thing: traffic, measured far more accurately than any other medium had ever done before
  • what mainly fuels this is precisely what the Founders feared about democratic culture: feeling, emotion, and narcissism, rather than reason, empiricism, and public-spiritedness
  • Online debates become personal, emotional, and irresolvable almost as soon as they begin
  • Godwin’s Law — it’s only a matter of time before a comments section brings up Hitler — is a reflection of the collapse of the reasoned deliberation the Founders saw as indispensable to a functioning republic.
  • Yes, occasional rational points still fly back and forth, but there are dramatically fewer elite arbiters to establish which of those points is actually true or valid or relevant. We have lost authoritative sources for even a common set of facts. And without such common empirical ground, the emotional component of politics becomes inflamed and reason retreats even further. The more emotive the candidate, the more supporters he or she will get.
  • The climate Obama thrived in, however, was also ripe for far less restrained opportunists. In 2008, Sarah Palin emerged as proof that an ardent Republican, branded as an outsider, tailor-made for reality TV, proud of her own ignorance about the world, and reaching an audience directly through online media, could also triumph in this new era. She was, it turned out, a John the Baptist for the true messiah of conservative populism, waiting patiently and strategically for his time to come.
  • Trump assiduously cultivated this image and took to reality television as a natural. Each week, for 14 seasons of The Apprentice, he would look someone in the eye and tell them, “You’re fired!” The conversation most humane bosses fear to have with an employee was something Trump clearly relished, and the cruelty became entertainment. In retrospect, it is clear he was training — both himself and his viewers. If you want to understand why a figure so widely disliked nonetheless powers toward the election as if he were approaching a reality-TV-show finale, look no further. His television tactics, as applied to presidential debates, wiped out rivals used to a different game. And all our reality-TV training has conditioned us to hope he’ll win — or at least stay in the game till the final round. In such a shame-free media environment, the assholes often win. In the end, you support them because they’re assholes.
  • The deeper, long-term reasons for today’s rage are not hard to find, although many of us elites have shamefully found ourselves able to ignore them. The jobs available to the working class no longer contain the kind of craftsmanship or satisfaction or meaning that can take the sting out of their low and stagnant wages. The once-familiar avenues for socialization — the church, the union hall, the VFW — have become less vibrant and social isolation more common. Global economic forces have pummeled blue-collar workers more relentlessly than almost any other segment of society, forcing them to compete against hundreds of millions of equally skilled workers throughout the planet. No one asked them in the 1990s if this was the future they wanted. And the impact has been more brutal than many economists predicted. No wonder suicide and mortality rates among the white working poor are spiking dramatically.
  • The barriers to the popular will, especially when it comes to choosing our president, are now almost nonexisten
  • Fundamentalist religion long provided some emotional support for those left behind (for one thing, it invites practitioners to defy the elites as unholy), but its influence has waned as modernity has penetrated almost everything and the great culture wars of the 1990s and 2000s have ended in a rout. The result has been a more diverse mainstream culture — but also, simultaneously, a subculture that is even more alienated and despised, and ever more infuriated and bloody-minded
  • It’s a period in which we have become far more aware of the historic injustices that still haunt African-Americans and yet we treat the desperate plight of today’s white working ­class as an afterthought. And so late-stage capitalism is creating a righteous, revolutionary anger that late-stage democracy has precious little ability to moderate or constrain — and has actually helped exacerbate.
  • For the white working class, having had their morals roundly mocked, their religion deemed primitive, and their economic prospects decimated, now find their very gender and race, indeed the very way they talk about reality, described as a kind of problem for the nation to overcome
  • Much of the newly energized left has come to see the white working class not as allies but primarily as bigots, misogynists, racists, and homophobes, thereby condemning those often at the near-bottom rung of the economy to the bottom rung of the culture as well.
  • Mass movements, Hoffer argues, are distinguished by a “facility for make-believe … credulity, a readiness to attempt the impossible.” What, one wonders, could be more impossible than suddenly vetting every single visitor to the U.S. for traces of Islamic belief? What could be more make-believe than a big, beautiful wall stretching across the entire Mexican border, paid for by the Mexican government? What could be more credulous than arguing that we could pay off our national debt through a global trade war?
  • In a conventional political party, and in a rational political discourse, such ideas would be laughed out of contention, their self-evident impossibility disqualifying them from serious consideration. In the emotional fervor of a democratic mass movement, however, these impossibilities become icons of hope, symbols of a new way of conducting politics. Their very impossibility is their appeal.
  • But the most powerful engine for such a movement — the thing that gets it off the ground, shapes and solidifies and entrenches it — is always the evocation of hatred. It is, as Hoffer put it, “the most accessible and comprehensive of all unifying elements.”
  • what makes Trump uniquely dangerous in the history of American politics — with far broader national appeal than, say, Huey Long or George Wallace — is his response to all three enemies. It’s the threat of blunt coercion and dominance.
  • Fascism had, in some measure, an ideology and occasional coherence that Trump utterly lacks. But his movement is clearly fascistic in its demonization of foreigners, its hyping of a threat by a domestic minority (Muslims and Mexicans are the new Jews), its focus on a single supreme leader of what can only be called a cult, and its deep belief in violence and coercion in a democracy that has heretofore relied on debate and persuasion
  • what’s notable about Trump’s supporters is precisely what one would expect from members of a mass movement: their intense loyalty. Trump is their man, however inarticulate they are when explaining why. He’s tough, he’s real, and they’ve got his back, especially when he is attacked by all the people they have come to despise: liberal Democrats and traditional Republicans
  • Trump tells the crowd he’d like to punch a protester in the face or have him carried out on a stretcher. No modern politician who has come this close to the presidency has championed violence in this way. It would be disqualifying if our hyper­democracy hadn’t already abolished disqualifications.
  • Trump celebrates torture — the one true love of tyrants everywhere — not because it allegedly produces intelligence but because it has a demonstration effect.
  • Fuck political correctness. As one of his supporters told an obtuse reporter at a rally when asked if he supported Trump: “Hell yeah! He’s no-bullshit. All balls. Fuck you all balls. That’s what I’m about.” And therein lies the appeal of tyrants from the beginning of time. Fuck you all balls. Irrationality with muscle.
  • The racial aspect of this is also unmissable. When the enemy within is Mexican or Muslim, and your ranks are extremely white, you set up a rubric for a racial conflict. And what’s truly terrifying about Trump is that he does not seem to shrink from such a prospect; he relishes it.
  • “I’ve got to keep remembering … that Windrip is only the lightest cork on the whirlpool. He didn’t plot all this thing. With all the justified discontent there is against the smart politicians and the Plush Horses of Plutocracy — oh, if it hadn’t been one Windrip, it’d been another … We had it coming, we Respectables.”
  • Those who believe that Trump’s ugly, thuggish populism has no chance of ever making it to the White House seem to me to be missing this dynamic. Neo-fascist movements do not advance gradually by persuasion; they first transform the terms of the debate, create a new movement based on untrammeled emotion, take over existing institutions, and then ruthlessly exploit events.
  • I have no doubt, for example, that Trump is sincere in his desire to “cut the head off” ISIS, whatever that can possibly mean. But it remains a fact that the interests of ISIS and the Trump campaign are now perfectly aligned. Fear is always the would-be tyrant’s greatest ally.
  • His proposition is a simple one. Remember James Carville’s core question in the 1992 election: Change versus more of the same? That sentiment once elected Clinton’s husband; it could also elect her opponent this fall. If you like America as it is, vote Clinton
  • the more she campaigns, the higher her unfavorables go (including in her own party). She has a Gore problem. The idea of welcoming her into your living room for the next four years can seem, at times, positively masochistic
  • All Trump needs is a sliver of minority votes inspired by the new energy of his campaign and the alleged dominance of the Obama coalition could crac
  • like all tyrants, he is utterly lacking in self-control. Sleeping a handful of hours a night, impulsively tweeting in the early hours, improvising madly on subjects he knows nothing about, Trump rants and raves as he surfs an entirely reactive media landscape
  • And, 81 years later, many of us did. An American elite that has presided over massive and increasing public debt, that failed to prevent 9/11, that chose a disastrous war in the Middle East, that allowed financial markets to nearly destroy the global economy, and that is now so bitterly divided the Congress is effectively moot in a constitutional democracy: “We Respectables” deserve a comeuppance
  • The vital and valid lesson of the Trump phenomenon is that if the elites cannot govern by compromise, someone outside will eventually try to govern by popular passion and brute force.
  • But elites still matter in a democracy. They matter not because they are democracy’s enemy but because they provide the critical ingredient to save democracy from itself.
  • Democrats who are gleefully predicting a Clinton landslide in November need to both check their complacency and understand that the Trump question really isn’t a cause for partisan Schadenfreude anymore. It’s much more dangerous than that.
  • Those still backing the demagogue of the left, Bernie Sanders, might want to reflect that their critique of Clinton’s experience and expertise — and their facile conflation of that with corruption — is only playing into Trump’s hands
  • Republicans desperately trying to use the long-standing rules of their own nominating process to thwart this monster deserve our passionate suppor
  • e. They should resist any temptation to loyally back the nominee or to sit this election out. They must take the fight to Trump at every opportunity, unite with Democrats and Independents against him, and be prepared to sacrifice one election in order to save their party and their country.
  • Trump is not just a wacky politician of the far right, or a riveting television spectacle, or a Twitter phenom and bizarre working-class hero. He is not just another candidate to be parsed and analyzed by TV pundits in the same breath as all the others. In terms of our liberal democracy and constitutional order, Trump is an extinction-level event. It’s long past time we started treating him as such.
63More

Can Our Democracy Survive Tribalism? - 0 views

  • we don’t really have to wonder what it’s like to live in a tribal society anymore, do we? Because we already do. Over the past couple of decades in America, the enduring, complicated divides of ideology, geography, party, class, religion, and race have mutated into something deeper, simpler to map, and therefore much more ominous. I don’t just mean the rise of political polarization (although that’s how it often expresses itself), nor the rise of political violence (the domestic terrorism of the late 1960s and ’70s was far worse), nor even this country’s ancient black-white racial conflict (though its potency endures).
  • I mean a new and compounding combination of all these differences into two coherent tribes, eerily balanced in political power, fighting not just to advance their own side but to provoke, condemn, and defeat the other.
  • I mean two tribes whose mutual incomprehension and loathing can drown out their love of country, each of whom scans current events almost entirely to see if they advance not so much their country’s interests but their own. I mean two tribes where one contains most racial minorities and the other is disproportionately white; where one tribe lives on the coasts and in the cities and the other is scattered across a rural and exurban expanse; where one tribe holds on to traditional faith and the other is increasingly contemptuous of religion altogether; where one is viscerally nationalist and the other’s outlook is increasingly global; where each dominates a major political party; and, most dangerously, where both are growing in intensity as they move further apart.
  • ...60 more annotations...
  • The project of American democracy — to live beyond such tribal identities, to construct a society based on the individual, to see ourselves as citizens of a people’s republic, to place religion off-limits, and even in recent years to embrace a multiracial and post-religious society — was always an extremely precarious endeavor. It rested, from the beginning, on an 18th-century hope that deep divides can be bridged by a culture of compromise, and that emotion can be defeated by reason.
  • Tribalism, it’s always worth remembering, is not one aspect of human experience. It’s the default human experience. It comes more naturally to us than any other way of life. For the overwhelming majority of our time on this planet, the tribe was the only form of human society. We lived for tens of thousands of years in compact, largely egalitarian groups of around 50 people or more, connected to each other by genetics and language, usually unwritten.
  • Tribal cohesion was essential to survival, and our first religions emerged for precisely this purpose.
  • Religion therefore fused with communal identity and purpose, it was integral to keeping the enterprise afloat, and the idea of people within a tribe believing in different gods was incomprehensible. Such heretics would be killed.
  • we became a deeply cooperative species — but primarily with our own kind. The notion of living alongside people who do not look like us and treating them as our fellows was meaningless for most of human history.
  • Successful modern democracies do not abolish this feeling; they co-opt it. Healthy tribalism endures in civil society in benign and overlapping ways.
  • in our neighborhood and community; in our ethnic and social identities and their rituals; among our fellow enthusiasts
  • most critically, there is the Über-tribe that constitutes the nation-state, a megatribe that unites a country around shared national rituals, symbols, music, history, mythology, and events, that forms the core unit of belonging that makes a national democracy possible.
  • Tribalism only destabilizes a democracy when it calcifies into something bigger and more intense than our smaller, multiple loyalties; when it rivals our attachment to the nation as a whole; and when it turns rival tribes into enemies. And the most significant fact about American tribalism today is that all three of these characteristics now apply to our political parties, corrupting and even threatening our system of government.
  • If I were to identify one profound flaw in the founding of America, it would be its avoidance of our tribal nature
  • The founders were suspicious of political parties altogether — but parties defined by race and religion and class and geography? I doubt they’d believe a republic could survive that, and they couldn’t and didn’t foresee it. In fact, as they conceived of a new society that would protect the individual rights of all humanity, they explicitly excluded a second tribe among them: African-American slaves
  • But it did happen here, on a fault line that closely resembles today’s tribal boundary.
  • in the first half of the 20th century, with immigration sharply curtailed after 1924, the world wars acted as great unifiers and integrators. Our political parties became less polarized by race, as the FDR Democrats managed to attract more black voters as well as ethnic and southern whites. By 1956, nearly 40 percent of black voters still backed the GOP.
  • The re-racialization of our parties began with Barry Goldwater’s presidential campaign in 1964, when the GOP lost almost all of the black vote. It accelerated under Nixon’s “southern strategy” in the wake of the civil-rights revolution. By Reagan’s reelection, the two parties began to cohere again into the Civil War pattern, and had simply swapped places.
  • The greatest threat to a politician today therefore is less a candidate from the opposing party than a more ideologically extreme primary opponent. The incentives for cross-tribal compromise have been eviscerated, and those for tribal extremism reinforced.
  • When it actually came to undoing the reform earlier this year, the GOP had precious little intellectual capital to fall back on, no alternative way to keep millions insured, no history of explaining to voters outside their own tribe what principles they were even trying to apply.
  • Add to this the great intellectual sorting of America, in which, for generations, mass college education sifted countless gifted young people from the heartland and deposited them in increasingly left-liberal universities and thereafter the major cities, from which they never returned, and then the shifting of our economy to favor the college-educated, which only deepened the urban-rural divide.
  • The myths that helped us unite as a nation began to fray. We once had a widely accepted narrative of our origins, shared icons that defined us, and a common pseudo-ethnicity — “whiteness” — into which new immigrants were encouraged to assimilate.
  • we should be clear-eyed about the consequence. We can no longer think of the Puritans without acknowledging the genocide that followed them; we cannot celebrate our Founding Fathers without seeing that slavery undergirded the society they constructed; we must tear down our Confederate statues and relitigate our oldest rifts. Even the national anthem now divides those who stand from those who kneel. We dismantled many of our myths, but have not yet formed new ones to replace them.
  • The result of all this is that a lopsided 69 percent of white Christians now vote Republican, while the Democrats get only 31. In the last decade, the gap in Christian identification between Democrats and Republicans has increased by 50 percent. In 2004, 44 percent of Latinos voted Republican for president; in 2016, 29 percent did. Forty-three percent of Asian-Americans voted Republican in 2004; in 2016, 29 percent did. Since 2004, the most populous urban counties have also swung decisively toward the Democrats, in both blue and red states, while rural counties have shifted sharply to the GOP
  • When three core components of a tribal identity — race, religion, and geography — define your political parties, you’re in serious trouble.
  • Some countries where tribal cleavages spawned by ethnic and linguistic differences have long existed understand this and have constructed systems of government designed to ameliorate the consequences
  • There is no neutral presidency here, and so when a rank tribalist wins the office and governs almost entirely in the interests of the hardest core of his base, half the country understandably feels as if it were under siege. Our two-party, winner-take-all system only works when both parties are trying to appeal to the same constituencies on a variety of issues.
  • Our undemocratic electoral structure exacerbates things. Donald Trump won 46 percent of the vote, attracting 3 million fewer voters than his opponent, but secured 56 percent of the Electoral College. Republicans won 44 percent of the vote in the Senate seats up for reelection last year, but 65 percent of the seats. To have one tribe dominate another is one thing; to have the tribe that gained fewer votes govern the rest — and be the head of state — is testing political stability.
  • Slowly our political culture becomes one in which the two parties see themselves not as participating in a process of moving the country forward, sometimes by tilting to the right and sometimes to the left, as circumstances permit, alternating in power, compromising when in opposition, moderating when in government — but one where the goal is always the obliteration of the other party by securing a permanent majority, in an unending process of construction and demolition.
  • And so by 2017, 41 percent of Republicans and 38 percent of Democrats said they disagreed not just with their opponents’ political views but with their values and goals beyond politics as well.
  • 61 percent of Trump supporters say there’s nothing he could do to make them change their minds about him; 57 percent of his opponents say the same thing. Nothing he could do.
  • When criticized by a member of a rival tribe, a tribalist will not reflect on his own actions or assumptions but instantly point to the same flaw in his enemy.
  • By the 2000 election, we were introduced to the red-blue map, though by then we could already recognize the two tribes it identified as they fought to a national draw. Choosing a president under those circumstances caused a constitutional crisis, one the Supreme Court resolved at the expense of losing much of its nonpartisan, nontribal authority.
  • In America, the intellectual elites, far from being a key rational bloc resisting this, have succumbed. The intellectual right and the academic left have long since dispensed with the idea of a mutual exchange of ideas.
  • Conservatism thrived in America when it was dedicated to criticizing liberalism’s failures, engaging with it empirically, and offering practical alternatives to the same problems. It has since withered into an intellectual movement that does little but talk to itself and guard its ideological boundaries.
  • among tribal conservatives, the Iraq War remained a taboo topic when it wasn’t still regarded as a smashing success, tax cuts were still the solution to every economic woe, free trade was all benefit and no cost, and so on. Health care was perhaps the most obvious example of this intellectual closure. Republican opposition to the Affordable Care Act was immediate and total. Even though the essential contours of the policy had been honed at the Heritage Foundation, even though a Republican governor had pioneered it in Massachusetts, and even though that governor became the Republican nominee in 2012, the anathematization of it defined the GOP for seven years.
  • the now near-ubiquitous trend of “whataboutism,” as any glance at a comments section or a cable slugfest will reveal. The Soviets perfected this in the Cold War, deflecting from their horrific Gulags by pointing, for example, to racial strife in the U.S. It tells you a lot about our time that a tactic once honed in a global power struggle between two nations now occurs within one.
  • George Orwell famously defined this mind-set as identifying yourself with a movement, “placing it beyond good and evil and recognising no other duty than that of advancing its interests.” It’s typified, he noted, by self-contradiction and indifference to reality
  • As for indifference to reality, today’s Republicans cannot accept that human-produced carbon is destroying the planet, and today’s Democrats must believe that different outcomes for men and women in society are entirely a function of sexism. Even now, Democrats cannot say the words illegal immigrants or concede that affirmative action means discriminating against people because of their race. Republicans cannot own the fact that big tax cuts have not trickled down, or that President Bush authorized the brutal torture of prisoners, thereby unequivocally committing war crimes.
  • Orwell again: “There is no crime, absolutely none, that cannot be condoned when ‘our’ side commits it. Even if one does not deny that the crime has happened, even if one knows that it is exactly the same crime as one has condemned in some other case … still one cannot feel that it is wrong.” That is as good a summary of tribalism as you can get, that it substitutes a feeling — a really satisfying one — for an argument.
  • When a party leader in a liberal democracy proposes a shift in direction, there is usually an internal debate. It can go on for years. When a tribal leader does so, the tribe immediately jumps on command. And so the Republicans went from free trade to protectionism, and from internationalism to nationalism, almost overnight
  • And then there is the stance of white Evangelicals, a pillar of the red tribe. Among their persistent concerns has long been the decline of traditional marriage, the coarsening of public discourse, and the centrality of personal virtue to the conduct of public office.
  • In the 1990s, they assailed Bill Clinton as the font of decadence; then they lionized George W. Bush, who promised to return what they often called “dignity” to the Oval Office. And yet when a black Democrat with exemplary personal morality, impeccable public civility, a man devoted to his wife and children and a model for African-American fathers, entered the White House, they treated him as a threat to civilization
  • And when they encountered a foulmouthed pagan who bragged of grabbing women by the pussy, used the tabloids to humiliate his wife, married three times, boasted about the hotness of his own daughter, touted the size of his own dick in a presidential debate, and spoke of avoiding STDs as his personal Vietnam, they gave him more monolithic support than any candidate since Reagan, including born-again Bush and squeaky-clean Romney.
  • In 2011, a poll found that only 30 percent of white Evangelicals believed that private immorality was irrelevant for public life. This month, the same poll found that the number had skyrocketed to 72 percent.
  • Total immersion within one’s tribe also leads to increasingly extreme ideas. The word “hate,” for example, has now become a one-stop replacement for a whole spectrum of varying, milder emotions involved with bias toward others:
  • Or take the current promiscuous use of the term “white supremacist.” We used to know what that meant. It meant advocates and practitioners of slavery, believers in the right of white people to rule over all others, subscribers to a theory of a master race, Jim Crow supporters, George Wallace voters.
  • But it is now routinely used on the left to mean, simply, racism in a multicultural America, in which European-Americans are a fast-evaporating ethnic majority.
  • Liberals should be able to understand this by reading any conservative online journalism and encountering the term “the left.” It represents a large, amorphous blob of malevolent human beings, with no variation among them, no reasonable ideas, nothing identifiably human at all
  • It’s not easy to be optimistic with Trump as president. And given his malignant narcissism, despotic instincts, absence of empathy, and constant incitement of racial and xenophobic hatred, it’s extremely hard not to be tribal in return. There is no divide he doesn’t want to deepen, no conflict he doesn’t want to start or intensify. How on earth can we not “resist”?
  • In 2015, did any of us anticipate that neo-Nazis would be openly parading with torches on a college campus or that antifa activists would be proudly extolling violence as the only serious response to the Trump era?
  • In fact, the person best positioned to get us out of this tribal trap would be … well … bear with me … Trump. The model would be Bill Clinton, the first president to meet our newly configured divide. Clinton leveraged the loyalty of Democrats thrilled to regain the White House in order to triangulate toward centrist compromises with the GOP. You can argue about the merits of the results, but he was able to govern, to move legislation forward, to reform welfare, reduce crime, turn the deficit into a surplus, survive impeachment, and end his term a popular president.
  • The Democrats are now, surprisingly, confronting a choice many thought they would only face in a best-case-scenario midterm election, and their political calculus is suddenly much more complicated than pure resistance. Might the best interest of the country be served by working with Trump? And if they do win the House in 2018, should they seek to destroy Trump’s presidency, much like GOP leaders in Congress chose to do with Obama? Should they try to end it through impeachment, as the GOP attempted with Bill Clinton? Or could they try to moderate the tribal divide?
  • if the Democrats try to impeach a president who has no interest in the stability or integrity of our liberal democracy, and if his base sees it, as they will, as an Establishment attempt at nullifying their vote, are we really prepared to handle the civil unrest and constitutional crisis that would almost certainly follow?
  • Tribalism is not a static force. It feeds on itself. It appeals on a gut level and evokes emotions that are not easily controlled and usually spiral toward real conflict. And there is no sign that the deeper forces that have accelerated this — globalization, social atomization, secularization, media polarization, ever more multiculturalism — will weaken
  • But we should not delude ourselves that this is all a Trump problem.
  • As utopian as it sounds, I truly believe all of us have to at least try to change the culture from the ground up. There are two ideas that might be of help, it seems to me. The first is individuality.
  • I mean valuing the unique human being — distinct from any group identity, quirky, full of character and contradictions, skeptical, rebellious, immune to being labeled or bludgeoned into a broader tribal grouping. This cultural antidote to tribalism, left and right, is still here in America and ready to be rediscovered
  • I may be an extreme case, but we all are nonconformist to some degree. Nurturing your difference or dissent from your own group is difficult; appreciating the individuality of those in other tribes is even harder. It takes effort and imagination, openness to dissent, even an occasional embrace of blasphemy.
  • we also need mutual forgiveness. It doesn’t matter if you believe, as I do, that the right bears the bulk of the historical blame. No tribal conflict has ever been unwound without magnanimity. Yitzhak Rabin had it, but it was not enough. Nelson Mandela had it, and it was
  • But this requires, of course, first recognizing our own tribal thinking. So much of our debates are now an easy either/or rather than a complicated both/and. In our tribal certainties, we often distort what we actually believe in the quiet of our hearts, and fail to see what aspects of truth the other tribe may grasp.
  • Not all resistance to mass immigration or multiculturalism is mere racism or bigotry; and not every complaint about racism and sexism is baseless. Many older white Americans are not so much full of hate as full of fear.
  • The actual solutions to our problems are to be found in the current no-man’s-land that lies between the two tribes. Reentering it with empiricism and moderation to find different compromises for different issues is the only way out of our increasingly dangerous impasse.
  • All of this runs deeply against the grain. It’s counterintuitive. It’s emotionally unpleasant. It fights against our very DNA. Compared with bathing in the affirming balm of a tribe, it’s deeply unsatisfying. But no one ever claimed that living in a republic was going to be easy — if we really want to keep it.
‹ Previous 21 - 40 of 938 Next › Last »
Showing 20 items per page