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“When a member uses his or her national platform to encourage violence, tragically, people listen,” Speaker Nancy Pelosi of California said, adding that “depictions of violence can foment actual violence, as witnessed by this chamber on Jan. 6, 2021.”

“There’s an old definition of abuse of power: rules for thee but not for me,” Representative Kevin McCarthy of California, the Republican leader, said, repeating the phrase over and over. Going through a litany of House Democrats who have offended Republicans, he warned that every one of them might soon be serving — and potentially penalized — under the rules of a Republican-led House.

The last time the House censured one of its members, the vote capped months of humiliating headlines over tax evasion, self-dealing and other ethical lapses that had blemished the reputation of one of Congress’s most powerful and colorful characters, Representative Charles B. Rangel, Democrat of New York. Ms. Pelosi herself read out that rebuke, which passed overwhelmingly with the support of many Democrats.

e posting online of a crudely edited video drawn from a popular anime series — and more sinister. In his video, Mr. Gosar is depicted slashing the neck of Ms. Ocasio-Cortez, amid imagery of violence meted out against hordes of refugees and migrants.

Mr. Gosar showed no remorse.

And many warned that a Republican majority — which could come as soon as 2023 — would not hesitate to take advantage of the precedents set by Democrats.

“They are really setting an ugly precedent, and the bad news for Democrats is that we’re going to take back the House and we’re going to hold the majority,” Ms. Greene said.

Not only does Mr. Gosar’s character kill Ms. Ocasio-Cortez’s, and swing swords at one with the face of Mr. Biden, but the makers of the video also include images of refugees and migrants making their way into the United States only to be repelled by brutal force.

Mr. Gosar has not apologized for posting the video, downplaying it as “symbolic” and privately blaming staff aides for circulating it.

“I don’t think this should be an issue about party, about partisan politics,” Ms. Cheney said. “If a Democrat had done this, that would require censure as well.”

Censure fell out of favor, and the bar for it was raised considerably, in the 20th century. In 1978, Representative Charles C. Diggs was censured after he was convicted on 11 counts of mail fraud and 18 counts of false statements in a payroll fraud investigation. On one day in 1983, Representatives Gerry E. Studds and Daniel B. Crane were both censured for having sex with 17-year-old congressional pages, criminal offenses that would likely warrant a far more dramatic response today.

Republicans, including the President, have attacked Schiff for the way he portrayed a rough transcript of the President's call with Ukrainian President Volodymyr Zelensky at a public hearing last month, in which Schiff said that Trump told Zelensky "I want you to make up dirt on my political opponent. Understand? Lots of it, on this and on that."

The measure comes following Schiff's clarification earlier this month about comments he made in September that his committee had not spoken directly with a whistleblower -- after his office acknowledged that it had been in contact with the whistleblower before the complaint over Trump's conversation with Zelensky was filed.

The President expressed his support for the resolution on Monday morning, tweeting that "Censure (at least) Corrupt Adam Schiff! After what he got caught doing, any pol who does not so vote cannot be honest....are you listening Dems?"

Trump on Saturday also threatened to sue Schiff and House Speaker Nancy Pelosi as they lead an impeachment inquiry into the President.

McCain later hit back, launching an ambitious campaign to reshape the Arizona GOP, ridding it of conservative foes and replacing them with close allie

ome Alabama Republicans are shrugging off the campaign against Shelby, who they argue had little choice but to line up against the deeply divisive Moore. “I would publicly urge the Alabama Republican Party, if they’re going to adopt any resolution,” said Bill Canary, president and CEO of the Business Council of Alabama, “to adopt one that commends Sen. Shelby for his service to the state.”

Three claims most struck me:One of the right’s consensus positions is that innate differences explain and justify the persistence of traditional gender roles. Another consensus position is that racial outcomes are due to “group differences” that are likely innate. One-hundred percent of the free-speech debate is a proxy for people on the right to covertly say that races and sexes are inherently different without fear of censure.

A third story covered the Fresno State professor criticized for insulting Barbara Bush upon her death. A fourth reported on a Breitbart reporter who was suspended from Twitter for declaring that 100 percent of transgender people are “mental patients.” A fifth notes that the U.K. now ranks embarrassingly low on the Press Freedom Index. A sixth notes that a British man was fined in court for teaching his dog to do a Nazi salute––he says that he did it as a joke in order to annoy his girlfriend. A seventh praised Kanye West for ostensibly winning a victory for free speech. Those are the first articles that I pulled up, not a random sample, but they illustrate that the site’s coverage of free speech includes many controversies that, boiled down, have nothing to do with “the right to say races and sexes are inherently different without fear of censure,” along with some that do.

He concludes his Twitter essay, “The age of Trump is one of racial and gender animus. Trump’s divisiveness and hate have infected every corner of our intellectual landscape, poisoned every discussion.” With his last sentence I concur: “American intellectual life is just one more thing that won’t be healthy again until Trump is gone.”

Senate Democrats are working through how it might unfold and President Joe Biden is acknowledging that his opening days in office may be divided between his agenda to bring the country together and a Senate impeachment trial that will continue to keep the country divided.

at 11 a.m. ET, the committee is going to begin debate on Rep. Jamie Raskin's bill urging Vice President Mike Pence to invoke the 25th Amendment to remove Trump from office.

The House Committee is the hottest ticket in town Tuesday.

For context, the last impeachment Rules debate lasted about eight hours.

she told colleagues on a conference call Monday evening that Wednesday's impeachment vote is a "vote of conscience," a source told CNN.

Democrats are confident there will be at least a handful of Republicans voting with them on impeachment Wednesday. All eyes are on No. 3 Republican Liz Cheney who has made no secret of her frustrations with President Donald Trump over the years, but comes from conservative Wyoming.

The House will pass the rule to govern the debate on the impeachment article Tuesday night at some point. When that occurs is not clear. But, Wednesday at 9 a.m. ET, the House will meet to begin consideration of the article of impeachment on the House floor. Exact timing for final vote Wednesday TBD.

Also watch Rep. Adam Kinzinger, a Republican from Illinois. And, Rep. Peter Meijer, a Republican who told CNN on Monday night "I had a break on Wednesday around 4:17 p.m. ... The one person who could tamp down the rhetoric , the one person who could have put an end to that violence, the President, he put out that video that said ..'we love you, you're special. Come home."

don't expect dozens of Republicans to vote for impeachment, but these alternatives aren't coming to the floor in a Pelosi-controlled House of Representatives.

Yes, moderate Republicans are calling for censuring the President. Pelosi made it clear on the Democratic caucus call Monday that censure wasn't on the table. The majority of her caucus is backing impeachment.

At this point there are two votes coming to the House floor where Republicans can register their anger with Trump's actions. They can vote for Raskin's bill on the 25th Amendment or they can vote for impeachment. That's it. Democrats don't want to give them an out card or another option.

Right now, Senate Democratic Leader Chuck Schumer is trying to use a rarely used procedural move to get McConnell to bring back the Senate with him and force a trial. The move only requires McConnell and Schumer to be on the same page, but the expectation as of now is McConnell isn't going to agree with it.

As the House charges ahead, there is a growing realization in the Senate, that an impeachment trial of Trump cannot be put off for 100 days. Instead, the plan that is beginning to make the most sense is one in which the new Senate Majority Leader Chuck Schumer would divide each day in half. In the morning, the Senate would move ahead with confirming Biden's Cabinet and begin work on his stimulus package. In the afternoon, the Senate would reconvene as a court room where former President Donald Trump is on trial. Biden alluded to this Monday noting that it was his "hope and expectation."

Alan Frumin, the former Senate parliamentarian, Monday night who told CNN that he didn't believe there was anything precluding Schumer from dividing the day like that, essentially allowing the Senate to double track. In essence, only having a few hours in the morning could delay Biden's agenda.

Senate rules simply say that once the trial starts at 12 p.m. ET every day the Senate should be in trial, but "the adjournment of the Senate sitting in said trial shall not operate as an adjournment of the Senate, but on such adjournment, the Senate shall resume the consideration of its legislative and executive business."

At first, members thought they could potentially dispose of the articles quickly if they came to the Senate, but while there are no rules governing how long a trial has to be, members also don't want to make a sham out of the process. Essentially, if the Senate Democrats have to have a trial, if Pelosi is going to send them over, many members are arguing they need to do it right. That means expect this trial to last days, not hours.

Some Republicans said Mr. McCarthy, the son of an assistant chief with the Bakersfield Fire Department, has done too much for conservative voters in the region for them to abandon him. They believe his delicate navigation of the events in Washington in recent days — speaking out against impeachment but saying the president bears responsibility for the attack on Congress by rioters — would not hurt him significantly in his district as he eyes becoming speaker of the House in two years.

“You’re going to have some Republicans who like Trump so much that this is going to be a deal breaker for them,” Mr. Campbell said, referring to Mr. McCarthy’s support of censure and assertion that Mr. Trump bears responsibility for the attack on the Capitol. “I don’t think that’s a majority. You’re also going to have other Republicans who feel that McCarthy has been our leader for so long, and he’s never let us down, and they’re going to give him the benefit of the doubt.”

But since the rioting and impeachment, Mr. McCarthy is also facing attacks from the right. Many conservatives in Bakersfield said they believe the election was stolen from Mr. Trump and that the president did not incite the mob attack. Mr. McCarthy’s remarks pinning the blame on Mr. Trump for the attack and batting down false suggestions that antifa was behind the riot shocked and angered many Republicans.

The task force found “no firm or persuasive evidence” that these interrogation methods produced valuable information that could not have been obtained by other means. While “a person subjected to torture might well divulge useful information,” much of the information obtained by force was not reliable, the report says.

The use of torture, the report concludes, has “no justification” and “damaged the standing of our nation, reduced our capacity to convey moral censure when necessary and potentially increased the danger to U.S. military personnel taken captive.”

the report’s main significance may be its attempt to assess what the United States government did in the years after 2001 and how it should be judged. The C.I.A. not only waterboarded prisoners, but slammed them into walls, chained them in uncomfortable positions for hours, stripped them of clothing and kept them awake for days on end.

the Constitution Project study was initiated after President Obama decided in 2009 not to support a national commission to investigate the post-9/11 counterterrorism programs, as proposed by Senator Patrick J. Leahy, Democrat of Vermont, and others. Mr. Obama said then that he wanted to “look forward, not backward.” Aides have said he feared that his own policy agenda might get sidetracked in a battle over his predecessor’s programs.

The panel found that the United States violated its international legal obligations by engineering “enforced disappearances” and secret detentions. It questions recidivism figures published by the Defense Intelligence Agency for Guantánamo detainees who have been released, saying they conflict with independent reviews.

It describes in detail the ethical compromise of government lawyers who offered “acrobatic” advice to justify brutal interrogations and medical professionals who helped direct and monitor them. And it reveals an internal debate at the International Committee of the Red Cross over whether the organization should speak publicly about American abuses;

“I had not recognized the depths of torture in some cases,” Mr. Jones said. “We lost our compass.”

it is critical of some Obama administration policies, especially what it calls excessive secrecy. It says that keeping the details of rendition and torture from the public “cannot continue to be justified on the basis of national security” and urges the administration to stop citing state secrets to block lawsuits by former detainees.

The core of the report, however, may be an appendix: a detailed 22-page legal and historical analysis that explains why the task force concluded that what the United States did was torture. It offers dozens of legal cases in which similar treatment was prosecuted in the United States or denounced as torture by American officials when used by other countries.

The report compares the torture of detainees to the internment of Japanese Americans during World War II. “What was once generally taken to be understandable and justifiable behavior,” the report says, “can later become a case of historical regret.”

(An early conclusion: while we were late to understand how angry white voters were, a perhaps even more serious lapse was in failing to recognize how many disaffected Democrats there were who would stay home rather than support their party’s flawed candidate.)

Stories that would have killed any other politician—truly worrisome revelations about everything from the federal taxes Trump dodged to the charitable donations he lied about, the women he insulted and allegedly assaulted, and the mob ties that have long dogged him—did not stop Trump from thriving in this election year

the Oxford Dictionaries announced that “post-truth” had been chosen as the 2016 word of the year, defining it as a condition “in which objective facts are less influential in shaping public opinion than appeals to emotion and personal belief.”

Meantime, Trump personally blacklisted news organizations like Politico and The Washington Post when they published articles he didn’t like during the campaign, has openly mused about rolling back press freedoms enshrined by the U.S. Supreme Court, and has now named Stephen Bannon, until recently the executive chairman of Breitbart—a right-wing fringe website with a penchant for conspiracy theories and anti-Semitic tropes—to serve as one of his top White House advisers.

none of this has any modern precedent. And what makes it unique has nothing to do with the outcome of the election. This time, the victor was a right-wing demagogue; next time, it may be a left-wing populist who learns the lessons of Trump’s win.

This is no mere academic argument. The election of 2016 showed us that Americans are increasingly choosing to live in a cloud of like-minded spin, surrounded by the partisan political hackery and fake news that poisons their Facebook feeds.

To help us understand it all, there were choices, but not that many: three TV networks that mattered, ABC, CBS, and NBC; two papers for serious journalism, The New York Times and The Washington Post; and two giant-circulation weekly newsmagazines, Time and Newsweek. That, plus whatever was your local daily newspaper, pretty much constituted the news.

Whether it was Walter Cronkite or The New York Times, they preached journalistic “objectivity” and spoke with authority when they pronounced on the day’s developments—but not always with the depth and expertise that real competition or deep specialization might have provided. They were great—but they were generalists.

Eventually, I came to think of the major media outlets of that era as something very similar to the big suburban shopping malls we flocked to in the age of shoulder pads and supply-side economics: We could choose among Kmart and Macy’s and Saks Fifth Avenue as our budgets and tastes allowed, but in the end the media were all essentially department stores, selling us sports and stock tables and foreign news alongside our politics, whether we wanted them or not. It may not have been a monopoly, but it was something pretty close.

This was still journalism in the scarcity era, and it affected everything from what stories we wrote to how fast we could produce them. Presidents could launch global thermonuclear war with the Russians in a matter of minutes, but news from the American hinterlands often took weeks to reach their sleepy capital. Even information within that capital was virtually unobtainable without a major investment of time and effort. Want to know how much a campaign was raising and spending from the new special-interest PACs that had proliferated? Prepare to spend a day holed up at the Federal Election Commission’s headquarters down on E Street across from the hulking concrete FBI building, and be sure to bring a bunch of quarters for the copy machine.

I am writing this in the immediate, shocking aftermath of a 2016 presidential election in which the Pew Research Center found that a higher percentage of Americans got their information about the campaign from late-night TV comedy shows than from a national newspaper. Don Graham sold the Post three years ago and though its online audience has been skyrocketing with new investments from Amazon.com founder Jeff Bezos, it will never be what it was in the ‘80s. That same Pew survey reported that a mere 2 percent of Americans today turned to such newspapers as the “most helpful” guides to the presidential campaign.

In 2013, Mark Leibovich wrote a bestselling book called This Town about the party-hopping, lobbyist-enabling nexus between Washington journalists and the political world they cover. A key character was Politico’s Mike Allen, whose morning email newsletter “Playbook” had become a Washington ritual, offering all the news and tidbits a power player might want to read before breakfast—and Politico’s most successful ad franchise to boot. In many ways, even that world of just a few years ago now seems quaint: the notion that anyone could be a single, once-a-day town crier in This Town (or any other) has been utterly exploded by the move to Twitter, Facebook, and all the rest. We are living, as Mark put it to me recently, “in a 24-hour scrolling version of what ‘Playbook’ was.”

These days, Politico has a newsroom of 200-odd journalists, a glossy award-winning magazine, dozens of daily email newsletters, and 16 subscription policy verticals. It’s a major player in coverage not only of Capitol Hill but many other key parts of the capital, and some months during this election year we had well over 30 million unique visitors to our website, a far cry from the controlled congressional circulation of 35,000 that I remember Roll Call touting in our long-ago sales materials.

I remained convinced that reporting would hold its value, especially as our other advantages—like access to information and the expensive means to distribute it—dwindled. It was all well and good to root for your political team, but when it mattered to your business (or the country, for that matter), I reasoned, you wouldn’t want cheerleading but real reporting about real facts. Besides, the new tools might be coming at us with dizzying speed—remember when that radical new video app Meerkat was going to change absolutely everything about how we cover elections?—but we would still need reporters to find a way inside Washington’s closed doors and back rooms, to figure out what was happening when the cameras weren’t rolling.

And if the world was suffering from information overload—well, so much the better for us editors; we would be all the more needed to figure out what to listen to amid the noise.

Trump turned out to be more correct than we editors were: the more relevant point of the Access Hollywood tape was not about the censure Trump would now face but the political reality that he, like Bill Clinton, could survive this—or perhaps any scandal. Yes, we were wrong about the Access Hollywood tape, and so much else.

Fake news is thriving In the final three months of the presidential campaign, the 20 top-performing fake election news stories generated more engagement on Facebook than the top stories from major news outlets such as The New York Times.

, we journalists were still able to cover the public theater of politics while spending more of our time, resources, and mental energy on really original reporting, on digging up stories you couldn’t read anywhere else. Between Trump’s long and checkered business past, his habit of serial lying, his voluminous and contradictory tweets, and his revision of even his own biography, there was lots to work with. No one can say that Trump was elected without the press telling us all about his checkered past.

politics was NEVER more choose-your-own-adventure than in 2016, when entire news ecosystems for partisans existed wholly outside the reach of those who at least aim for truth

Pew found that nearly 50 percent of self-described conservatives now rely on a single news source, Fox, for political information they trust.

As for the liberals, they trust only that they should never watch Fox, and have MSNBC and Media Matters and the remnants of the big boys to confirm their biases.

And then there are the conspiracy-peddling Breitbarts and the overtly fake-news outlets of this overwhelming new world; untethered from even the pretense of fact-based reporting, their version of the campaign got more traffic on Facebook in the race’s final weeks than all the traditional news outlets combined.

When we assigned a team of reporters at Politico during the primary season to listen to every single word of Trump’s speeches, we found that he offered a lie, half-truth, or outright exaggeration approximately once every five minutes—for an entire week. And it didn’t hinder him in the least from winning the Republican presidential nomination.

when we repeated the exercise this fall, in the midst of the general election campaign, Trump had progressed to fibs of various magnitudes just about once every three minutes!

By the time Trump in September issued his half-hearted disavowal of the Obama “birther” whopper he had done so much to create and perpetuate, one national survey found that only 1 in 4 Republicans was sure that Obama was born in the U.S., and various polls found that somewhere between a quarter and a half of Republicans believed he’s Muslim. So not only did Trump think he was entitled to his own facts, so did his supporters. It didn’t stop them at all from voting for him.

in part, it’s not just because they disagree with the facts as reporters have presented them but because there’s so damn many reporters, and from such a wide array of outlets, that it’s often impossible to evaluate their standards and practices, biases and preconceptions. Even we journalists are increasingly overwhelmed.

2016 suggests a different outcome: We’ve achieved a lot more transparency in today’s Washington—without the accountability that was supposed to come with it.

So much terrific reporting and writing and digging over the years and … Trump? What happened to consequences? Reporting that matters? Sunlight, they used to tell us, was the best disinfectant for what ails our politics.

“For the first time that Greece is negotiating with its lenders without its back against the wall, you’re pushing for the government to fall,” Mr. Samaras said, describing the leftists as “irresponsible” and “confused.” He said there would be “no more horizontal measures,”

“You have destroyed society and society will no longer allow you to continue this destruction,

“a social holocaust” and noting that “thousands of Greeks are looking through the garbage for food.”

Americans have so many guns because drug gangs roam the streets, because they have less trust in their neighbors, because they read Cormac McCarthy’s “The Road.” Because all of their personal and financial information got hacked in the latest breach, because our country’s real overlords are in Silicon Valley and appear to be moral Martians who operate on some weird new postmodern ethical wavelength.

The establishments and elites that create our political and entertainment culture have no idea how fragile it all is—how fragile it seems to people living normal, less privileged lives. That is because nothing is fragile for them

Would it help if we tried less censure and more cultural affiliation? Might it help if we started working on problems that are real? Sure. But why lower the temperature when there’s such easy pleasure to be had in ridiculing your mindless and benighted countrymen?

Against all evidence to the contrary, some Republicans claim Mr. Trump has been chastened by his impeachment. He will be “much more cautious,” said Senator Susan Collins, adding that she hopes the president has “learned from this.”

Given the dishonesty, if not downright absurdity, of some passages in the speech, it was perhaps a human reaction on the part of the House speaker, Nancy Pelosi, to tear it to shreds. It was still disappointing to see her stoop to the kind of stunt the president himself would pull, and, as she certainly knows as well as anyone, a gesture like that won’t defeat the president’s argument. So what will?

Given the stakes, anxiety is rightly running high. Yes, the Democratic voters can and should narrow the field over the next several weeks. But the fact that they’ll eventually pick a nominee isn’t enough. It matters how they get there.

On Twitter, Mr. Walsh described telling a crowd of thousands of Iowa Republicans that Americans deserve a president who is decent, who tells the truth and who doesn’t care only about himself. The crowd booed.

Given these facts, sticking with the other Republicans and voting to acquit “would, I fear, expose my character to history’s rebuke and the censure of my own conscience.” Just eight years ago, Mr. Romney was the Republican nominee for president; today, his vote will cast him as a pariah.

“It’s really easy to feel alone in America. It’s the loneliest place in the loneliest time,” the co-host Felix Biederman said, speaking of the early days of their work. “But eventually people started to gather around all these posts into the void.”

The topic is inequality, raging against the rich.

Julius Krein, the conservative founder of the new publication American Affairs, has noticed the new allies.“There is a lot of interesting convergence on some of the anti-woke thinking and many things that, perhaps surprisingly, we agree on, for different reasons,”

“It’s fairly easy to have fun, pretty exciting dialogue between right-wing anti-neoliberals and left-wing anti-neoliberals.”

“‘Chapo Trap House,’ the entire Dirtbag Left, have tapped that male privilege of intimidating people into assuming you’re cool,” said Amanda Marcotte, a liberal feminist writer for Salon

,

These Sanders supporters eschew the idea of party unity as a scam: “I won’t vote for anyone but Bernie in the general, can’t say what the hundreds of thousands of people who listen to my show will do, but I’m only speaking for myself,” Mr. Menaker wrote on Twitter a day after the Iowa caucuses.

An additional challenge is that as the free-floating anger they stoke finds community, it is escalating and souring into sometimes violent and ugly rhetoric

For the hosts and their fans, those sort of tweets and the podcast language are all jokes. The audience understands the difference, they argue, and anyway the real problem with the Democrats is that they’re overly sensitive. A bunch of self-serious P.M.C.s (members of the professional-managerial class).

Over the summer, the “Chapo Trap House” message board, which has nearly 153,000 members who chat about the news and memes of the day, was censured by Reddit, which hosts it

“The reason for the quarantine is that we have observed repeated rule-breaking behavior in your community, especially in the form of encouragement of violence,”

“We do everything our parents say, and it doesn’t work,” said Brayson Cope, 18, a college student from Altoona and a Sanders volunteer.His reason for listening to “Chapo" is simple, he said.“They’re angry. I like it because they’re angry.”

They want what Mr. Sanders wants: universal health care, canceled student loans, free college, and an overhaul of the tax system. They want to cut the national prison population by half and to install a ban on fracking. And for them anything less than this is nothing at all

according to fans of the podcast and movement, there are a lot of neoliberal shills out there.

For many left-wing groups, the Chapo podcast and its Reddit community are now setting the weekly conversation agenda.

“It’s a touchstone,” said Brendan McGillicuddy, 39, who teaches in the cultural studies department at the University of Minnesota. “At my workplace, everyone listens to it, even if you don’t like it.”

When Hillary Clinton’s name came up, the reaction was nearly indistinguishable from a Trump rally.“Lock her up,” the co-host Matt Christman said to the crowd.The crowd began to chant: Lock her up. Lock her up.

During the three-hour show, there is little vision laid out for what they want, beyond a Sanders presidency. There is a vision for what they want destroyed and how good it will feel to do that. The idea of actually taking power is terrifying, and they say so.“What’s scary is the idea that this could end,” Mr. Biederman said. “What’s scary is we’re not just tossing catharsis into the void, that this is something real. We are there.”

“It’s a common experience to be someone with a crappy job who does not have an outlet for your set of beliefs and you feel insane because you’re surrounded by liberals or Evangelicals or whatever stultifying milieu,” he said. “And one day you find a piece of media with some folks who are articulating what you always believed: You’re not crazy, you’re right, this is exactly how the world works, and you’re getting screwed.”

He said he knew that the anger the podcast was building could be dangerous, but he said the anger — and the fear of violence it brings — was good.

“Educating a generation and saddling them with debt and then not giving them jobs where they have the wage that they presume they should receive based on the amount of time they spent on education,” Virgil said. “That’s a pretty good way to turn them into radicals.”He is a good example of his own target audience: He graduated with $100,000 of debt from Cornell and after college took freelance gigs from Craigslist, hoping to write.

While the Chapo hosts rail against the media establishment, they are also deeply entwined with it and largely beloved by it. (Mr. Menaker, for example, grew up on the Upper West Side, the son of a New York Times editor and a New Yorker editor.)

He does not want to live in a capitalist society at all.“I think it’s a moral stain to live in this society,” he said. “And every day I think, God I’d rather just leave.”But he’s not sure where he would move

Outside the Iowa City show, Adam Angstead, 46, had stepped out of the theater for a cigarette. He works for the Iowa City school district as a substitute teacher five days a week, but he said his employment offers no benefits. On the weekends he works at a diner. Twice a week he sells his blood plasma for extra cash.It’s still not enough. He was trying to pay down his $40,000 in student loans for a while, but it hardly made a dent, and recently he has gotten a deferment. For him, the primary feels like a life-or-death battle.“Being in a room with a bunch of people who think the same thing or close made me think we might not all literally die,” he said. “Bernie’s the only one.”

He tries to break free of narrow specialization and cross the boundaries between scientific disciplines. Expeditions beyond economics’ borders and its connection to history, philosophy, psychology, and ancient myths are not only refreshing, but necessary for understanding the world of the twenty-first century.

Reality is spun from stories, not from material. Zdeněk Neubauer

“The separation between the history of a science, its philosophy, and the science itself dissolves into thin air, and so does the separation between science and non-science; differences between the scientific and unscientific are vanishing.”

The study of the history of a certain field is not, as is commonly held, a useless display of its blind alleys or a collection of the field’s trials and errors (until we got it right), but history is the fullest possible scope of study of a menu that the given field can offer.

History of thought helps us to get rid of the intellectual brainwashing of the age, to see through the intellectual fashion of the day, and to take a couple of steps back.

That is the reason for this book: to look for economic thought in ancient myths and, vice versa, to look for myths in today’s economics.

stories; Adam Smith believed. As he puts it in The Theory of Moral Sentiments, “the desire of being believed, or the desire of persuading, of leading and directing other people, seems to be one of the strongest of all our natural desires.”

“The human mind is built to think in terms of narratives … in turn, much of human motivation comes from living through a story of our lives, a story that we tell to ourselves and that creates a framework of our motivation. Life could be just ‘one damn thing after another’ if it weren’t for such stories. The same is true for confidence in a nation, a company, or an institution. Great leaders are foremost creators of stories.”

contrary to what our textbooks say, economics is predominantly a normative field. Economics not only describes the world but is frequently about how the world should be (it should be effective, we have an ideal of perfect competition, an ideal of high-GDP growth in low inflation, the effort to achieve high competitiveness …). To this end, we create models, modern parables,

I will try to show that mathematics, models, equations, and statistics are just the tip of the iceberg of economics; that the biggest part of the iceberg of economic knowledge consists of everything else; and that disputes in economics are rather a battle of stories and various metanarratives than anything else.

Before it was emancipated as a field, economics lived happily within subsets of philosophy—ethics, for example—miles away from today’s concept of economics as a mathematical-allocative science that views “soft sciences” with a scorn born from positivistic arrogance. But our thousand-year “education” is built on a deeper, broader, and oftentimes more solid base. It is worth knowing about.

is a paradox that a field that primarily studies values wants to be value-free. One more paradox is this: A field that believes in the invisible hand of the market wants to be without mysteries.

mathematics at the core of economics, or is it just the icing of the cake, the tip of the iceberg of our field’s inquiry?

we seek to chart the development of the economic ethos. We ask questions that come before any economic thinking can begin—both philosophically and, to a degree, historically. The area here lies at the very borders of economics—and often beyond. We may refer to this as protoeconomics (to borrow a term from protosociology) or, perhaps more fittingly, metaeconomics (to borrow a term from metaphysics).

The more important elements of a culture or field of inquiry such as economics are found in fundamental assumptions that adherents of all the various systems within the epoch unconsciously presuppose. Such assumptions appear so obvious that people do not know what they are assuming, because no other way of putting things has ever occurred to them, as the philosopher Alfred Whitehead notes in Adventures of Ideas.

I argue that economic questions were with mankind long before Adam Smith. I argue that the search for values in economics did not start with Adam Smith but culminated with him.

We should go beyond economics and study what beliefs are “behind the scenes,” ideas that have often become the dominant yet unspoken assumptions in our theories. Economics is surprisingly full of tautologies that economists are predominantly unaware of. I

argue that economics should seek, discover, and talk about its own values, although we have been taught that economics is a value-free science. I argue that none of this is true and that there is more religion, myth, and archetype in economics than there is mathematics.

In a way, this is a study of the evolution of both homo economicus and, more importantly, the history of the animal spirits within him. This book tries to study the evolution of the rational as well as the emotional and irrational side of human beings.

I argue that his most influential contribution to economics was ethical. His other thoughts had been clearly expressed long before him, whether on specialization, or on the principle of the invisible hand of the market. I try to show that the principle of the invisible hand of the market is much more ancient and developed long before Adam Smith. Traces of it appear even in the Epic of Gilgamesh, Hebrew thought, and in Christianity, and it is expressly stated by Aristophanes and Thomas Aquinas.

This is not a book on the thorough history of economic thought. The author aims instead to supplement certain chapters on the history of economic thought with a broader perspective and analysis of the influences that often escape the notice of economists and the wider public.

Progress (Naturalness and Civilization)

The Economy of Good and Evil

from his beginnings, man has been marked as a naturally unnatural creature, who for unique reasons surrounds himself with external possessions. Insatiability, both material and spiritual, are basic human metacharacteristics, which appear as early as the oldest myths and stories.

the Hebrews, with linear time, and later the Christians gave us the ideal (or amplified the Hebrew ideal) we now embrace. Then the classical economists secularized progress. How did we come to today’s progression of progress, and growth for growth’s sake?

The Need for Greed: The History of Consumption and Labor

Metamathematics From where did economics get the concept of numbers as the very foundation of the world?

All of economics is, in the end, economics of good and evil. It is the telling of stories by people of people to people. Even the most sophisticated mathematical model is, de facto, a story, a parable, our effort to (rationally) grasp the world around us.

idea that we can manage to utilize our natural egoism, and that this evil is good for something, is an ancient philosophical and mythical concept. We will also look into the development of the ethos of homo economicus, the birth of “economic man.”

The History of Animal Spirits: Dreams Never Sleep

Masters of the Truth

Originally, truth was a domain of poems and stories, but today we perceive truth as something much more scientific, mathematical. Where does one go (to shop) for the truth? And who “has the truth” in our epoch?

Our animal spirits (something of a counterpart to rationality) are influenced by the archetype of the hero and our concept of what is good.

The entire history of ethics has been ruled by an effort to create a formula for the ethical rules of behavior. In the final chapter we will show the tautology of Max Utility, and we will discuss the concept of Max Good.

The History of the Invisible Hand of the Market and Homo Economicus

We understand “economics” to mean a broader field than just the production, distribution, and consumption of goods and services. We consider economics to be the study of human relations that are sometimes expressible in numbers, a study that deals with tradables, but one that also deals with nontradables (friendship, freedom, efficiency, growth).

When we mention economics in this book, we mean the mainstream perception of it, perhaps as best represented by Paul Samuelson.

By the term homo economicus, we mean the primary concept of economic anthropology. It comes from the concept of a rational individual, who, led by narrowly egotistical motives, sets out to maximize his benefit.

the Epic of Gilgamesh bears witness to the opposite—despite the fact that the first written clay fragments (such as notes and bookkeeping) of our ancestors may have been about business and war, the first written story is mainly about great friendship and adventure.

Even today we live in Gilgamesh’s vision that human relations—and therefore humanity itself—are a disturbance to work and efficiency; that people would perform better if they did not “waste” their time and energy on nonproductive things.

is a story of nature and civilization, of heroism, defiance, and the battle against the gods, and evil; an epic about wisdom, immortality, and also futility.

But it is in friendship where—often by-the-way, as a side product, an externality—ideas and deeds are frequently performed or created that together can altogether change the face of society.19 Friendship can go against an ingrained system in places where an individual does not have the courage to do so himself or herself.

started with Babylonians—rural nature becomes just a supplier of raw materials, resources (and humans the source of human resources). Nature is not the garden in which humans were created and placed, which they should care for and which they should reside in, but becomes a mere reservoir for natural (re)sources.

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

The entire history of culture is dominated by an effort to become as independent as possible from the whims of nature.39 The more developed a civilization is, the more an individual is protected from nature and natural influences and knows how to create around him a constant or controllable environment to his liking.

The epic captures one of the greatest leaps in the development of the division of labor. Uruk itself is one of the oldest cities of all, and in the epic it reflects a historic step forward in specialization—in the direction of a new social city arrangement. Because of the city wall, people in the city can devote themselves to things other than worrying about their own safety, and they can continue to specialize more deeply.

“The chief thing which the common-sense individual wants is not satisfactions for the wants he had, but more, and better wants.”47

If a consumer buys something, theoretically it should rid him of one of his needs—and the aggregate of things they need should be decreased by one item. In reality, though, the aggregate of “I want to have” expands together with the growing aggregate of “I have.”

the Old Testament, this relationship is perceived completely differently. Man (humanity) is created in nature, in a garden. Man was supposed to care for the Garden of Eden and live in harmony with nature and the animals. Soon after creation, man walks naked and is not ashamed, de facto the same as the animals. What is characteristic is that man dresses (the natural state of creation itself is not enough for him), and he (literally and figuratively) covers52 himself—in shame after the fall.53

Nature is where one goes to hunt, collect crops, or gather the harvest. It is perceived as the saturator of our needs and nothing more. One goes back to the city to sleep and be “human.” On the contrary, evil resides in nature. Humbaba lives in the cedar forest, which also happens to be the reason to completely eradicate it.

Symbolically, then, we can view the entire issue from the standpoint of the epic in the following way: Our nature is insufficient, bad, evil, and good (humane) occurs only after emancipation from nature (from naturalness), through culturing and education. Humanity is considered as being in civilization.

The city was frequently (at least in older Jewish writings) a symbol of sin, degeneration, and decadence—nonhumanity. The Hebrews were originally a nomadic nation, one that avoided cities. It is no accident that the first important city57 mentioned in the Bible is proud Babylon,58 which God later turns to dust.

is enough, for example, to read the Book of Revelation to see how the vision of paradise developed from the deep Old Testament period, when paradise was a garden. John describes his vision of heaven as a city—paradise is in New Jerusalem, a city where the dimensions of the walls(!) are described in detail, as are the golden streets and gates of pearl.

Hebrews later also chose a king (despite the unanimous opposition of God’s prophets) and settled in cities, where they eventually founded the Lord’s Tabernacle and built a temple for Him. The city of Jerusalem later gained an illustrious position in all of religion.

this time Christianity (as well as the influence of the Greeks) does not consider human naturalness to be an unambiguous good, and it does not have such an idyllic relationship to nature as the Old Testament prophets.

If a tendency toward good is not naturally endowed in people, it must be imputed from above through violence or at least the threat of violence.

If we were to look at human naturalness as a good, then collective social actions need a much weaker ruling hand. If people themselves have a natural tendency (propensity) toward good, this role does not have to be supplied by the state, ruler, or, if you wish, Leviathan.

How does this affect economics?

us return for the last time to the humanization of the wild Enkidu, which is a process we can perceive with a bit of imagination as the first seed of the principle of the market’s invisible hand, and therefore the parallels with one of the central schematics of economic thinking.

Sometimes it is better to “harness the devil to the plow” than to fight with him. Instead of summoning up enormous energy in the fight against evil, it is better to use its own energy to reach a goal we desire; setting up a mill on the turbulent river instead of futile efforts to remove the current. This is also how Saint Prokop approached it in one of the oldest Czech legends.

Enkidu caused damage and it was impossible to fight against him. But with the help of a trap, trick, this evil was transformed into something that greatly benefited civilization.

By culturing and “domesticating” Enkidu, humanity tamed the uncontrollable wild and chaotic evil

Enkidu devastated the doings (the external, outside-the-walls) of the city. But he was later harnessed and fights at the side of civilization against nature, naturalness, the natural state of things.

A similar story (reforming something animally wild and uncultivated in civilizational achievement) is used by Thomas Aquinas in his teachings. Several centuries later, this idea is fully emancipated in the hands of Bernard Mandeville and his Fable of the Bees: or, Private Vices, Publick Benefits. The economic and political aspects of this idea are—often incorrectly—ascribed to Adam Smith.

Here the individual does not try anymore to maximize his goods or profits, but what is important is writing his name in human memory in the form of heroic acts or deeds.

immortality, one connected with letters and the cult of the word: A name and especially a written name survives the body.”77

After this disappointment, he comes to the edge of the sea, where the innkeeper Siduri lives. As tonic for his sorrow, she offers him the garden of bliss, a sort of hedonistic fortress of carpe diem, where a person comes to terms with his mortality and at least in the course of the end of his life maximizes earthly pleasures, or earthly utility.

In the second stage, after finding his friend Enkidu, Gilgamesh abandons the wall and sets out beyond the city to maximalize heroism. “In his (…) search of immortal life, Gilgamesh

The hero refuses hedonism in the sense of maximizing terrestrial pleasure and throws himself into things that will exceed his life. In the blink of an eye, the epic turns on its head the entire utility maximization role that mainstream economics has tirelessly tried to sew on people as a part of their nature.81

today remember Gilgamesh for his story of heroic friendship with Enkidu, not for his wall, which no longer reaches monumental heights.

the eleventh and final tablet, Gilgamesh again loses what he sought. Like Sisyphus, he misses his goal just before the climax

The very existence of questions similar to today’s economic ones can be considered as the first observation. The first written considerations of the people of that time were not so different from those today. In other words: The epic is understandable for us, and we can identify with it.

We have also been witnesses to the very beginnings of man’s culturing—a great drama based on a liberation and then a distancing from the natural state.

Let us take this as a memento in the direction of our restlessness, our inherited dissatisfaction and the volatility connected to it. Considering that they have lasted five thousand years and to this day we find ourselves in harmony with a certain feeling of futility, perhaps these characteristics are inherent in man.

with the phenomenon of the creation of the city, we have seen how specialization and the accumulation of wealth was born, how holy nature was transformed into a secular supplier of resources, and also how humans’ individualistic ego was emancipated.

For small acts (hunting together, work in a factory), small love is enough: Camaraderie. For great acts, however, great love is necessary, real love: Friendship. Friendship that eludes the economic understanding of quid pro quo. Friendship gives. One friend gives (fully) for the other. That is friendship for life and death,

less a civilized, city person is dependent on nature, the more he or she is dependent on the rest of society. Like Enkidu, we have exchanged nature for society; harmony with (incalculable) nature for harmony with (incalculable) man.

human nature good or evil? To this day these questions are key for economic policy: If we believe that man is evil in his nature, therefore that a person himself is dog eat dog (animal), then the hard hand of a ruler is called for. If we believe that people in and of themselves, in their nature, gravitate toward good, then it is possible to loosen up the reins and live in a society that is more laissez-faire.

For a concept of historical progress, for the undeification of heroes, rulers, and nature, mankind had to wait for the Hebrews.

Because nature is not undeified, it is beyond consideration to explore it, let alone intervene in it (unless a person was a two-thirds god like Gilgamesh). It

As early as the “dark” ages, the Jews commonly used economic tools that were in many ways ahead of their time and that later became key elements of the modern economy:

Gilgamesh’s story ends where it began. There is a consistency in this with Greek myths and fables: At the end of the story, no progress occurs, no essential historic change; the story is set in indefinite time, something of a temporal limbo.

For a nation originally based on nomadism, where did this Jewish business ethos come from? And can the Hebrews truly be considered as the architects of the values that set the direction of our civilization’s economic thought?

PROGRESS: A SECULARIZED RELIGION One of the things the writers of the Old Testament gave to mankind is the idea and notion of progress. The Old Testament stories have their development; they change the history of the Jewish nation and tie in to each other. The Jewish understanding of time is linear—it has a beginning and an end.

The observance of God’s Commandments in Judaism leads not to some ethereal other world, but to an abundance of material goods (Genesis 49:25–26, Leviticus 26:3–13, Deuteronomy 28:1–13) (…) There are no accusing fingers pointed at

There are no echoes of asceticism nor for the cleansing and spiritual effect of poverty. It is fitting therefore, that the founders of Judaism, the Patriarchs Abraham, Isaac and Jacob, were all wealthy men.12

about due to a linear understanding of history. If history has a beginning as well as an end, and they are not the same point, then exploration suddenly makes sense in areas where the fruits are borne only in the next generation.

however, the idea of progress itself underwent major changes, and today we perceive it very differently. As opposed to the original spiritual conceptions, today we perceive progress almost exclusively in an economic or scientific-technological sense.

Because care for the soul has today been replaced by care for external things,

This is why we must constantly grow, because we (deep down and often implicitly) believe that we are headed toward an (economic) paradise on Earth.

Only since the period of scientific-technological revolution (and at a time when economics was born as an independent field) is material progress automatically assumed.

Jewish thought is the most grounded, most realistic school of thought of all those that have influenced our culture.17 An abstract world of ideas was unknown to the Jews. To this day it is still forbidden to even depict God, people, and animals in symbols, paintings, statues, and drawings.

economists have become key figures of great importance in our time (Kacířské eseje o filosofii dějin [Heretical Essays in the Philosophy of History]). They are expected to perform interpretations of reality, give prophetic services (macroeconomic forecasts), reshape reality (mitigate the impacts of the crisis, speed up growth), and, in the long run, provide leadership on the way to the Promised Land—paradise on Earth.

REALISM AND ANTIASCETICISM Aside from ideas of progress, the Hebrews brought another very fundamental contribution to our culture: The desacralization of heroes, nature, and rulers.

Voltaire writes: “It certain fact is, that in his public laws he [Moses] never so much as once made mention of a life to come, limiting all punishments and all rewards to the present life.”21

As opposed to Christianity, the concept of an extraterrestrial paradise or heaven was not developed much in Hebrew thought.19 The paradise of the Israelites—Eden—was originally placed on Earth at a given place in Mesopotamia20 and at a given time,

The Hebrews consider the world to be real—not just a shadow reflection of a better world somewhere in the cloud of ideas, something the usual interpretation of history ascribes to Plato. The soul does not struggle against the body and is not its prisoner, as Augustine would write later.

The land, the world, the body, and material reality are for Jews the paramount setting for divine history, the pinnacle of creation. This idea is the conditio sine qua non of the development of economics, something of an utterly earthly making,

The mythology of the hero-king was strongly developed in that period, which Claire Lalouette summarizes into these basic characteristics: Beauty (a perfect face, on which it is “pleasant to look upon,” but also “beauty,” expressed in the Egyptian word nefer, not only means aesthetics, but contains moral qualities as well),

THE HERO AND HIS UNDEIFICATION: THE DREAM NEVER SLEEPS The concept of the hero is more important than it might appear. It may be the remote origin of Keynes’s animal spirits, or the desire to follow a kind of internal archetype that a given individual accepts as his own and that society values.

This internal animator of ours, our internal mover, this dream, never sleeps and it influences our behavior—including economic behavior—more than we want to realize.

Anthropology knows several archetypes of heroes. The Polish-born American anthropologist Paul Radin examined the myths of North American Indians and, for example, in his most influential book, The Trickster, he describes their four basic archetypes of heroes.

The Torah’s heroes (if that term can be used at all) frequently make mistakes and their mistakes are carefully recorded in the Bible—maybe precisely so that none of them could be deified.32

the Hebrew heroes correspond most to the Tricksters, the Culture Bearers, and the Twins. The divine muscleman, that dominant symbol we think of when we say hero, is absent here.

Undeification, however, does not mean a call to pillage or desecration; man was put here to take care of nature (see the story of the Garden of Eden or the symbolism of the naming of the animals). This protection and care of nature is also related to the idea of progress

For the heroes who moved our civilization to where it is today, the heroic archetypes of the cunning trickster, culture bearer, and sufferer are rather more appropriate.

the Old Testament strongly emphasizes the undeification of nature.37 Nature is God’s creation, which speaks of divinity but is not the domain of moody gods

in an Old Testament context, the pharaoh was a mere man (whom one could disagree with, and who could be resisted!).

RULERS ARE MERE MEN In a similar historical context, the Old Testament teachings carried out a similar desacralization of rulers, the so-called bearers of economic policy.

Ultimately the entire idea of a political ruler stood against the Lord’s will, which is explicitly presented in the Torah. The Lord unequivocally preferred the judge as the highest form of rule—an

The needs of future generations will have to be considered; after all humankind are the guardians of God’s world. Waste of natural resources, whether privately owned or nationally owned is forbidden.”39

Politics lost its character of divine infallibility, and political issues were subject to questioning. Economic policy could become a subject of examination.

44 God first creates with the word and then on individual days He divides light from darkness, water from dry land, day from night, and so forth—and He gives order to things.45 The world is created orderly— it is wisely, reasonably put together. The way of the world is put together at least partially46 decipherably by any other wise and reasonable being who honors rational rules.

THE PRAISE OF ORDER AND WISDOM: MAN AS A PERFECTER OF CREATION The created world has an order of sorts, an order recognizable by us as people,

From the very beginning, when God distances Himself from the entire idea, there is an anticipation that there is nothing holy, let alone divine, in politics. Rulers make mistakes, and it is possible to subject them to tough criticism—which frequently occurs indiscriminately through the prophets in the Old Testament.

Hebrew culture laid the foundations for the scientific examination of the world.

Examining the world is therefore an absolutely legitimate activity, and one that is even requested by God—it is a kind of participation in the Creator’s work.51 Man is called on to understand himself and his surroundings and to use his knowledge for good.

The Book of Proverbs emphasizes specifically several times that it was wisdom that was present at the creation of the world. Wisdom personified calls out:

The last act, final stroke of the brush of creation, naming of the animals—this act is given to a human, it is not done by God, as one would expect. Man was given the task of completing the act of creation that the Lord began:

MAN AS A FINISHER OF CREATION The creation of the world, as it is explained in Jewish teachings, is described in the Book of Genesis. Here God (i) creates, (ii) separates, and (iii) names [my emphasis]:

Naming is a symbolic expression. In Jewish culture (and also in our culture to this day), the right to name meant sovereign rights and belonged, for example, to explorers (new places), inventors (new principles), or parents (children)—that is, to those who were there at the genesis, at the origin. This right was handed over by God to mankind.

The Naming itself (the capital N is appropriate) traditionally belongs to the crowning act of the Creator and represents a kind of grand finale of creation, the last move of the brush to complete the picture—a signature of the master.

Without naming, reality does not exist; it is created together with language. Wittgenstein tightly names this in his tractatus—the limits of our language are the limits of our world.53

Reality is not a given; it is not passive. Perceiving reality and “facts” requires man’s active participation. It is man who must take the last step, an act (and we

A real-ization act on our part represents the creation of a construct, the imputation of sense and order (which is beautifully expressed by the biblical act of naming, or categorization, sorting, ordering).

God connects man with the task of guarding and protecting the Garden of Eden, and thus man actually cocreates the cultural landscape. The Czech philosopher Zdeněk Neubauer also describes this: “Such is reality, and it is so deep that it willingly crystallizes into worlds. Therefore I profess that reality is a creation and not a place of occurrence for objectively given phenomena.”61

The Jews believed the exact opposite. The world is created by a good God, and evil appears in it as a result of immoral human acts. Evil, therefore, is induced by man.66 History unwinds according to the morality of human acts.

GOOD AND EVIL IN US: A MORAL EXPLANATION OF WELL-BEING We have seen that in the Epic of Gilgamesh, good and evil are not yet addressed systematically on a moral level.

the epic, good and evil are not envisaged morally—they are not the result of an (a)moral act. Evil was not associated with free moral action or individual will.

Hebrew thought, on the other hand, deals intensively with moral good and evil. A moral dimension touches the core of its stories.65

discrepancy between savings and investment, and others are convinced of the monetary essence

The entire history of the Jewish nation is interpreted and perceived in terms of morality. Morality has become, so to speak, a mover and shaker of Hebrew history.

sunspots. The Hebrews came up with the idea that morals were behind good and bad years, behind the economic cycle. But we would be getting ahead of ourselves. Pharaoh’s Dream: Joseph and the First Business Cycle To

It is the Pharaoh’s well-known dream of seven fat and seven lean cows, which he told to Joseph, the son of Jacob. Joseph interpreted the dream as a macroeconomic prediction of sorts: Seven years of abundance were to be followed by seven years of poverty, famine, and misery.

Self-Contradicting Prophecy Here, let’s make several observations on this: Through taxation74 on the level of one-fifth of a crop75 in good years to save the crop and then open granaries in bad years, the prophecy was de facto prevented (prosperous years were limited and hunger averted—through a predecessor of fiscal stabilization).

The Old Testament prophesies therefore were not any deterministic look into the future, but warnings and strategic variations of the possible, which demanded some kind of reaction. If the reaction was adequate, what was prophesied would frequently not occur at all.

If the threat is anticipated, it is possible to totally or at least partially avoid it. Neither Joseph nor the pharaoh had the power to avoid bounty or crop failure (in this the dream interpretation was true and the appearance of the future mystical), but they avoided the impacts and implications of the prophecy (in this the interpretation of the dream was “false”)—famine did not ultimately occur in Egypt, and this was due to the application of reasonable and very intuitive economic policy.

Let us further note that the first “macroeconomic forecast” appears in a dream.

back to Torah: Later in this story we will notice that there is no reason offered as to why the cycle occurs (that will come later). Fat years will simply come, and then lean years after them.

Moral Explanation of a Business Cycle That is fundamentally different from later Hebrew interpretations, when the Jewish nation tries to offer reasons why the nation fared well or poorly. And those reasons are moral.

Only in recent times have some currents of economics again become aware of the importance of morals and trust in the form of measuring the quality of institutions, the level of justice, business ethics, corruption, and so forth, and examining their influence on the economy,

it is not within the scope of this book to answer that question; justice has been done to the question if it manages to sketch out the main contours of possible searches for answers.

THE ECONOMICS OF GOOD AND EVIL: DOES GOOD PAY OFF? This is probably the most difficult moral problem we could ask.

Inquiring about the economics of good and evil, however, is not that easy. Where would Kant’s “moral dimension of ethics” go if ethics paid? If we do good for profit, the question of ethics becomes a mere question of rationality.

He remains righteous, even if his only reward is death. What economic advantage could he have from that?

morals cannot be considered in the economic dimension of productivity and calculus. The role of the Hebrews was to do good, whether it paid off or not. If good (outgoing) is rewarded by incoming goodness, it is a bonus,99 not a reason to do outgoing good. Good and reward do not correlate to each other.

This reasoning takes on a dimension of its own in the Old Testament. Good (incoming) has already happened to us. We must do good (outgoing) out of gratitude for the good (incoming) shown to us in the past.

So why do good? After all, suffering is the fate of many biblical figures. The answer can only be: For good itself. Good has the power to be its own reward. In this sense, goodness gets its reward, which may or may not take on a material dimension.

the Hebrews offered an interesting compromise between the teachings of the Stoics and Epicureans. We will go into it in detail later, so only briefly

constraint. It calls for bounded optimalization (with limits). A kind of symbiosis existed between the legitimate search for one’s own utility (or enjoyment of life) and maintaining rules, which are not negotiable and which are not subject to optimalization.

In other words, clear (exogenously given) rules exist that must be observed and cannot be contravened. But within these borders it is absolutely possible, and even recommended, to increase utility.

To Love the Law The Jews not only had to observe the law (perhaps the word covenant would be more appropriate), but they were to love it because it was good.

the principle of doing good (outgoing) on the basis of a priori demonstrated good (incoming) was also taken over by the New Testament. Atonement itself is based on an a priori principle; all our acts are preceded by good.

THE SHACKLES OF THE CITY Owing to the Hebrew’s liberation from Egyptian slavery, freedom and responsibility become the key values of Jewish thought.

Laws given by God are binding for Jews, and God is the absolute source of all values,

The Hebrew ideal is represented by the paradise of the Garden of Eden, not a city.116 The despised city civilization or the tendency to see in it a sinful and shackling way of life appears in glimpses and allusions in many places in the Old Testament.

The nomadic Jewish ethos is frequently derived from Abraham, who left the Chaldean city of Ur on the basis of a command:

This way of life had understandably immense economic impacts. First, such a society lived in much more connected relationships, where there was no doubt that everyone mutually depended on each other. Second, their frequent wanderings meant the inability to own more than they could carry; the gathering up of material assets did not have great weight—precisely because the physical weight (mass) of things was tied to one place.

One of Moses’s greatest deeds was that he managed to explain to his nation once and for all that it is better to remain hungry and liberated than to be a slave with food “at no cost.”

SOCIAL WELFARE: NOT TO ACT IN THE MANNER OF SODOM

regulations is developed in the Old Testament, one we hardly find in any other nation of the time. In Hebrew teachings, aside from individual utility, indications of the concept of maximalizing utility societywide appear for the first time as embodied in the Talmudic principle of Kofin al midat S´dom, which can be translated as “one is compelled not to act in the manner of Sodom” and to take care of the weaker members of society.

In a jubilee year, debts were to be forgiven,125 and Israelites who fell into slavery due to their indebtedness were to be set free.126

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