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Javier E

Have Dark Forces Been Messing With the Cosmos? - The New York Times - 0 views

www.nytimes.com/...cosmos-hubble-dark-energy.html

cosmos universe dark energy astronomy

shared by Javier E on 26 Feb 19 - No Cached
  • Long, long ago, when the universe was only about 100,000 years old — a buzzing, expanding mass of particles and radiation — a strange new energy field switched on. That energy suffused space with a kind of cosmic antigravity, delivering a not-so-gentle boost to the expansion of the universe.Then, after another 100,000 years or so, the new field simply winked off, leaving no trace other than a speeded-up universe.
  • astronomers from Johns Hopkins University. In a bold and speculative leap into the past, the team has posited the existence of this field to explain an astronomical puzzle: the universe seems to be expanding faster than it should be.
  • The cosmos is expanding only about 9 percent more quickly than theory prescribes. But this slight-sounding discrepancy has intrigued astronomers, who think it might be revealing something new about the universe.
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  • Adding to the confusion, there already is a force field — called dark energy — making the universe expand faster. And a new, controversial report suggests that this dark energy might be getting stronger and denser, leading to a future in which atoms are ripped apart and time ends.
  • Or it could all be a mistake. Astronomers have rigorous methods to estimate the effects of statistical noise and other random errors on their results; not so for the unexamined biases called systematic errors.
  • “The unknown systematic is what gets you in the end.
  • As space expands, it carries galaxies away from each other like the raisins in a rising cake. The farther apart two galaxies are, the faster they will fly away from each other. The Hubble constant simply says by how much
  • But to calibrate the Hubble constant, astronomers depend on so-called standard candles: objects, such as supernova explosions and certain variable stars, whose distances can be estimated by luminosity or some other feature. This is where the arguing begins
  • in 2001, a team using the Hubble Space Telescope, and led by Dr. Freedman, reported a value of 72. For every megaparsec farther away from us that a galaxy is, it is moving 72 kilometers per second faster.
  • d astronomers now say they have narrowed the uncertainty in the Hubble constant to just 2.4 percent.
  • These results are so good that they now disagree with results from the European Planck spacecraft, which predict a Hubble constant of 67.
  • Planck is considered the gold standard of cosmology. It spent four years studying the cosmic bath of microwaves left over from the end of the Big Bang, when the universe was just 380,000 years old. But it did not measure the Hubble constant directly
  • Rather, the Planck group derived the value of the constant, and other cosmic parameters, from a mathematical model largely based on those microwaves
  • In short, Planck’s Hubble constant is based on a cosmic baby picture. In contrast, the classical astronomical value is derived from what cosmologists modestly call “local measurements,” a few billion light-years deep into a middle-aged universe
  • What if that baby picture left out or obscured some important feature of the universe
  • String theory suggests that space could be laced with exotic energy fields associated with lightweight particles or forces yet undiscovered. Those fields, collectively called quintessence, could act in opposition to gravity, and could change over time — popping up, decaying or altering their effect, switching from repulsive to attractive.
  • The team focused in particular on the effects of fields associated with hypothetical particles called axions. Had one such field arisen when the universe was about 100,000 years old, it could have produced just the right amount of energy to fix the Hubble discrepancy, the team reported in a paper late last year. They refer to this theoretical force as “early dark energy.”
  • The jury is still out. Dr. Riess said that the idea seems to work, which is not to say that he agrees with it, or that it is right. Nature, manifest in future observations, will have the final say.
  • So far, the smart money is still on cosmic confusion. Michael Turner, a veteran cosmologist at the University of Chicago and the organizer of a recent airing of the Hubble tensions, said, “Indeed, all of this is going over all of our heads. We are confused and hoping that the confusion will lead to something good!”
  • Early dark energy appeals to some cosmologists because it hints at a link to, or between, two mysterious episodes in the history of the universe.
  • The first episode occurred when the universe was less than a trillionth of a trillionth of a second old. At that moment, cosmologists surmise, a violent ballooning propelled the Big Bang; in a fraction of a trillionth of a second, this event — named “inflation” by the cosmologist Alan Guth, of M.I.T. — smoothed and flattened the initial chaos into the more orderly universe observed today. Nobody knows what drove inflation.
  • The second episode is unfolding today: cosmic expansion is speeding up.
  • The issue came to light in 1998, when two competing teams of astronomers asked whether the collective gravity of the galaxies might be slowing the expansion enough to one day drag everything together into a Big Crunch
  • To great surprise, they discovered the opposite: the expansion was accelerating under the influence of an anti-gravitational force later called dark energy
  • Dark energy comprises 70 percent of the mass-energy of the universe. And, spookily, it behaves very much like a fudge factor known as the cosmological constant, a cosmic repulsive force that Einstein inserted in his equations a century ago thinking it would keep the universe from collapsing under its own weight.
  • Under the influence of dark energy, the cosmos is now doubling in size every 10 billion years — to what end, nobody knows
  • Early dark energy, the force invoked by the Johns Hopkins group, might represent a third episode of antigravity taking over the universe and speeding it up
  • “Maybe the universe does this from time-to-time?”
  • If dark energy remains constant, everything outside our galaxy eventually will be moving away from us faster than the speed of light, and will no longer be visible. The universe will become lifeless and utterly dark.But if dark energy is temporary — if one day it switches off — cosmologists and metaphysicians can all go back to contemplating a sensible tomorrow.
  • As standard candles, quasars aren’t ideal because their masses vary widely. Nevertheless, the researchers identified some regularities in the emissions from quasars, allowing the history of the cosmos to be traced back nearly 12 billion years. The team found that the rate of cosmic expansion deviated from expectations over that time span.
  • One interpretation of the results is that dark energy is not constant after all, but is changing, growing denser and thus stronger over cosmic time. It so happens that this increase in dark energy also would be just enough to resolve the discrepancy in measurements of the Hubble constant.
  • The bad news is that, if this model is right, dark energy may be in a particularly virulent and — most physicists say — implausible form called phantom energy. Its existence would imply that things can lose energy by speeding up
  • As the universe expands, the push from phantom energy would grow without bounds, eventually overcoming gravity and tearing apart first Earth, then atoms
Javier E

Planck Satellite Shows Image of Infant Universe - NYTimes.com - 0 views

www.nytimes.com/...-image-of-infant-universe.html

cosmology universe origins inflation

shared by Javier E on 22 Mar 13 - No Cached
  • Recorded by the European Space Agency’s Planck satellite, the image is a heat map of the cosmos as it appeared only 370,000 years after the Big Bang, showing space speckled with faint spots from which galaxies would grow over billions of years.
  • is in stunning agreement with the general view of the universe that has emerged over the past 20 years, of a cosmos dominated by mysterious dark energy that seems to be pushing space apart and the almost-as-mysterious dark matter that is pulling galaxies together. It also shows a universe that seems to have endured an explosive burp known as inflation, which was the dynamite in the Big Bang.
  • “The extraordinary quality of Planck’s portrait of the infant universe allows us to peel back its layers to the very foundations, revealing that our blueprint of the cosmos is far from complete.”
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  • Analyzing the relative sizes and frequencies of spots and ripples over the years has allowed astronomers to describe the birth of the universe to a precision that would make the philosophers weep. The new data have allowed astronomers to tweak their model a bit. It now seems the universe is 13.8 billion years old, instead of 13.7 billion, and consists by mass of 4.9 percent ordinary matter like atoms, 27 percent dark matter and 68 percent dark energy.
  • “Our ultimate goal would be to construct a new model that predicts the anomalies and links them together. But these are early days; so far, we don’t know whether this is possible and what type of new physics might be needed. And that’s exciting.”
  • The microwaves detected by the Planck date from 370,000 years after the Big Bang, which is as far back as optical or radio telescopes will ever be able to see, cosmologists say. But the patterns within them date from less than a trillionth of a second after the Big Bang, when the universe is said to have undergone a violent burst of expansion known as inflation that set cosmic history on the course it has followed ever since. Those patterns are Planck’s prize.
  • Within the standard cosmological framework, however, the new satellite data underscored the existence of puzzling anomalies that may yet lead theorists back to the drawing board. The universe appears to be slightly lumpier, with bigger and more hot and cold spots in the northern half of the sky as seen from Earth than toward the south, for example. And there is a large, unexplained cool spot in the northern hemisphere.
  • The biggest surprise here, astronomers said, is that the universe is expanding slightly more slowly than previous measurements had indicated. The Hubble constant, which characterizes the expansion rate, is 67 kilometers per second per megaparsec — in the units astronomers use — according to Planck. Recent ground-based measurements combined with the WMAP data gave a value of 69, offering enough of a discrepancy to make cosmologists rerun their computer simulations of cosmic history.
  • a Planck team member from the University of California, Berkeley, said it represents a mismatch between measurements made of the beginning of time and those made more recently, and that it could mean that dark energy, which is speeding up the expansion of the universe, is more complicated than cosmologists thought. He termed the possibility “pretty radical,” adding, “That would be pretty exciting.”
  • The data also offered striking support for the notion of inflation, which has been the backbone of Big Bang theorizing for 30 years. Under the influence of a mysterious force field during the first trillionth of a fraction of a second, what would become the observable universe ballooned by 100 trillion trillion times in size from a subatomic pinprick to a grapefruit in less than a violent eye-blink, so the story first enunciated by Alan Guth of M.I.T. goes.
  • Submicroscopic quantum fluctuations in this force field are what would produce the hot spots in the cosmic microwaves, which in turn would grow into galaxies. According to Planck’s measurements, those fluctuations so far fit the predictions of the simplest model of inflation, invented by Andrei Linde of Stanford, to a T. Dr. Tegmark of M.I.T. said, “We’re homing in on the simplest model.”
  • Cosmologists still do not know what might have caused inflation, but the recent discovery of the Higgs boson has provided evidence that the kinds of fields that can provoke such behavior really exist.
  • another clue to the nature of inflation could come from the anomalies in the microwave data — the lopsided bumpiness, for example — that tend to happen on the largest scales in the universe. By the logic of quantum cosmology, they were the first patterns to be laid down on the emerging cosmos; that is to say, when inflation was just starting.
Javier E

Opinion | A physicist reacts to the gravitational waves discovery - The Washington Post - 0 views

www.washingtonpost.com/...tional-waves-new-view-universe

waves gravity astronomy cosmos

shared by Javier E on 07 Jul 23 - No Cached
  • a gravitational wave? That’s a distortion of space-time itself — a stretching and squeezing of the fabric of reality, a wave of deformation tearing through the cosmos, warping everything in its path. The monstrous denizens of the intergalactic deep reveal themselves not through the light they emit but by how they stir the space-time we share. When a gravitational wave moves through you, you are, for a moment, a different shape.
  • It’s a tiny effect, of course. The first gravitational waves detected in 2015 — by the Laser Interferometer Gravitational-Wave Observatory (LIGO) facilities in Livingston, La., and Hanford, Wash. — were triggered by black holes colliding a billion light-years from Earth and changed the length of the four-kilometer-long detectors by less than one-thousandth the width of a single proton.
  • Lying in bed on the night I heard about this breakthrough, I thought about the inescapable ripples in space altering me on a subatomic level. I thought I would never again feel I was on truly solid ground.
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  • In June, for the first time, astronomers revealed they had picked up traces of a background hum of low-frequency gravitational waves. It was embedded in 15 years of data from naturally occurring cosmic metronomes across the galaxy.
  • That’s why astronomers had to use the Milky Way itself as a makeshift observatory.
  • The final orbits of paired supermassive black holes can take years or decades while their gravitational waves stretch out across light-years. It’s not possible with current technology to build a detector that large, sensitive to waves with such low frequencies.
  • These metronomes, called millisecond pulsars, are the spinning remnants of dead massive stars. They sweep beams of radio waves with every rotation, hundreds per second — and keep near- perfect time. Tiny discrepancies might be because of individual stellar idiosyncrasies or could be a sign that gravitational waves have changed the distance each pulse travels on its way to us. By monitoring dozens of pulsars, astronomers hunt for correlations in timing errors that are a smoking gun of passing gravitational waves.
  • it is not entirely clear where the hum comes from, though it looks very much like what we expect from the combination of gravitational waves generated by all the supermassive black hole collisions across the cosmos. If it is, it’s a first step toward a whole new way of seeing the universe that will give us fantastic insights into the formation and growth of galaxies.
  • The hum could yet be something else entirely. It might be the quake from a violent event in the early universe, such as cosmic inflation — the spectacular expansion of space we think happened during the Big Bang. Another possible source is the vibrations of cosmic strings, hypothetical webs of energy that stretch across the cosmos.
Javier E

The Cosmos Is Thrumming With Gravitational Waves, Astronomers Find - The New York Times - 0 views

www.nytimes.com/...vitational-waves-nanograv.html

cosmos waves gravity

shared by Javier E on 29 Jun 23 - No Cached
  • an international consortium of research collaborations revealed compelling evidence for the existence of a low-pitch hum of gravitational waves reverberating across the universe.
  • The scientists strongly suspect that these gravitational waves are the collective echo of pairs of supermassive black holes — thousands of them, some as massive as a billion suns, sitting at the hearts of ancient galaxies up to 10 billion light-years away — as they slowly merge and generate ripples in space-time.
  • In contrast, the researchers involved in this work were looking for a collective hum at much lower frequencies — one-billionth of one hertz, far below the audible range — emanating from everywhere all at once.
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  • the results were consistent with Albert Einstein’s theory of general relativity, which describes how matter and energy warp space-time to create what we call gravity. As more data is gathered, this cosmic hum could help researchers understand how the universe achieved its current structure and perhaps reveal exotic types of matter that may have existed shortly after the Big Bang 13.7 billion years ago.
  • “The gravitational-wave background was always going to be the loudest, most obvious thing to find,” said Chiara Mingarelli, an astrophysicist at Yale University and a member of NANOGrav, which is funded by the National Science Foundation. “This is really just the beginning of a whole new way to observe the universe.”
  • Gravitational waves are created by any object that spins, such as the rotating remnants of stellar corpses, orbiting black holes or even two people “doing a do-si-do,” Dr. Mingarelli said. But unlike other types of waves, these ripples stretch and squeeze the very fabric of space-time, warping the distances between any celestial objects they pass by.
  • Gravitational waves were first detected in 2016 as audible chirps by the Laser Interferometer Gravitational-Wave Observatory, or LIGO, collaboration; the breakthrough solidified Einstein’s theory of general relativity as an accurate model of the universe and earned the project’s founders the Nobel Prize in Physics in 2017. But LIGO’s signals were mostly in the frequency range of a few hundred hertz, and were created by individual pairs of black holes or neutron stars that were 10 to 100 times as massive as our sun.
  • Each pair of supermassive black holes is generating a different note, Dr. Siemens said, “and what we’re receiving is the sum of all those signals at once.”
  • If the signal does arise from orbiting pairs of supermassive black holes, studying the gravitational-wave background will shed light on the evolutionary history of these systems and the galaxies surrounding them. But the gravitational-wave background could also be coming from something else, like hypothetical cracks in space-time known as cosmic strings.
  • Or it could be a relic of the Big Bang, akin to the cosmic microwave background, which led to fundamental discoveries about the structure of the universe to within 400,000 years of its beginning. The gravitational-wave background would be an even better primordial probe, Dr. Mingarelli said, because it would have been emitted almost instantaneously.
  • To detect the gravitational-wave background, researchers analyzed the lighthouse-like nature of pulsars. These objects act like cosmic clocks, emitting beams of radio waves that can be periodically measured on Earth.
  • Einstein’s theory of general relativity predicts that as gravitational waves sweep past pulsars, they should expand and shrink the distance between these objects and Earth, changing the time it takes for the radio signals to arrive at observers. And if the gravitational-wave background is indeed everywhere, pulsars across the universe should be affected in a correlated way.
  • The findings carry a confidence level in the range of 3.5- to 4-sigma, just shy of the 5-sigma standard generally expected by physicists to claim a smoking-gun discovery. That means the odds of seeing a result like this randomly are about 1 in 1,000 years, Dr. Mingarelli said. “That’s good enough for me, but other people want once in a million years,” she said. “We’ll get there eventually.”
  • f the ripples originated with the Big Bang, they might instead provide insight into the expansion of the cosmos or the nature of dark matter — the invisible glue scientists think holds the universe together — and perhaps even reveal new particles or forces that once existed.
  • a few more years may be needed to confirm the source of the gravitational-wave background. Researchers have already begun using their data to piece together maps of the universe and to look for intense, nearby regions of gravitational-wave signals indicative of an individual supermassive black hole binary.
Javier E

Finding the Higgs Leads to More Puzzles - NYTimes.com - 0 views

www.nytimes.com/...ggs-leads-to-more-puzzles.html

physics higgs boson science supersymmetry multiverse

shared by Javier E on 08 Nov 13 - No Cached
  • Taken at face value, the result implies that eventually (in 10^100 years or so) an unlucky quantum fluctuation will produce a bubble of a different vacuum, which will then expand at the speed of light, destroying everything.”
  • The idea is that the Higgs field could someday twitch and drop to a lower energy state, like water freezing into ice, thereby obliterating the workings of reality as we know it. Naturally, we would have no warning. Just blink and it’s over.
  • . You might think that finding the Higgs boson, after 50 years and $10 billion or so, would bring clarity to physics and to the cosmos. But just the opposite is true: they may have found the Higgs boson, but they don’t understand it.
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  • they don’t understand why it weighs what it does — it is about 125 times as massive as the protons that were collided to make it, not gazillions of times as heavy, as standard quantum mechanical calculations would suggest.
  • For years the preferred solution to this conundrum has been a theory called supersymmetry, which, among other things, predicted the existence of a whole new spectrum of particles, superpartners of the ones we already know, that would cancel out the quantum calculations and keep the Higgs light. One of these particles might also be the dark matter that makes up a quarter of the universe by weight.
  • experiments at CERN’s Large Hadron Collider have already eliminated the simplest versions of supersymmetry.
  • The most talked-about alternative to supersymmetry is the idea of the multiverse, an almost infinite ensemble of universes in which the value of the Higgs — as well as many other crucial parameters — is random. We just happen to live in the one in which the conditions and parameters are fit for us. This is a notion that flows naturally from string theory and modern theories of the Big Bang, but accepting multiple universes means giving up the Einsteinian dream of a single explanation for the cosmos, a painful concession.
  • “Physical science has historically progressed not only by finding precise explanations of natural phenomena, but also by discovering what sorts of things can be precisely explained. These may be fewer than we had thought.”
kirkpatrickry

The Kids Want Communism | e-flux - 0 views

www.e-flux.com/...the-kids-want-communism

kids communism politics

shared by kirkpatrickry on 18 Jan 16 - No Cached
  • Spectres are haunting Earth—the spectres of anti-communism. From Wahhabism to neoliberalism, overproduction to debt, the disastrous “war on terror” to the genocide of the welfare state, and from cold war game theory to cybernetics’ networked offspring, the internet—these are all anti-communist projects that came back to haunt us. In this apocalyptic climate, where CO2, ISIS and HFT (High Frequency Trading) stand for the self-annihilation of this civilization on a cultural, economic, political and biological level, we propose The Kids Want Communism. This ongoing clandestine and public series of events marks ninety-nine years to the October Revolution.
  • “Communism” might sound like an irrelevant term for many people today, but more than any other word in our political vocabulary, communism is the radical negation of the current regime which celebrates exploitation and inequality. It is a cosmos that was devoured by the black hole that is 1989–91. This cosmos includes many communisms; an epic reestablishment of property-free communities, communal indigenous societies, real-existing socialism with its achievements and crimes, the long history of anti-Fascist resistance, egalitarian mysticism, the dialectic abolition of capitalism through its internal dynamics, the uncharted, un-exploitable pockets of resistance that cannot be appropriated by capitalism, the already present humane solidarity and camaraderie shared by people everywhere and the political proposal of the emotion called “love.”
Javier E

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

DIIGO_FILE_HOME/7ui9/74ec4c99e72deda4a64da10692a15bf6

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

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

A Tantalizing 'Hint' That Astronomers Got Dark Energy All Wrong - The New York Times - 0 views

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science research universe age dark energy

shared by Javier E on 05 Apr 24 - No Cached
  • Dark energy was assumed to be a constant force in the universe, both currently and throughout cosmic history. But the new data suggest that it may be more changeable, growing stronger or weaker over time, reversing or even fading away.
  • . If the work of dark energy were constant over time, it would eventually push all the stars and galaxies so far apart that even atoms could be torn asunder, sapping the universe of all life, light, energy and thought, and condemning it to an everlasting case of the cosmic blahs. Instead, it seems, dark energy is capable of changing course and pointing the cosmos toward a richer future.
  • a large international collaboration called the Dark Energy Spectroscopic Instrument, or DESI. The group has just begun a five-year effort to create a three-dimensional map of the positions and velocities of 40 million galaxies across 11 billion years of cosmic time. Its initial map, based on the first year of observations, includes just six million galaxies.
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  • “So far we’re seeing basic agreement with our best model of the universe, but we’re also seeing some potentially interesting differences that could indicate that dark energy is evolving with time,”
  • When the scientists combined their map with other cosmological data, they were surprised to find that it did not quite agree with the otherwise reliable standard model of the universe, which assumes that dark energy is constant and unchanging. A varying dark energy fit the data points better.
  • “It’s certainly more than a curiosity,” Dr. Palanque-Delabrouille said. “I would call it a hint. Yeah, it’s not yet evidence, but it’s interesting.”
  • But this version of dark energy is merely the simplest one. “With DESI we now have achieved a precision that allows us to go beyond that simple model,” Dr. Palanque-Delabrouille said, “to see if the density of dark energy is constant over time, or if it has some fluctuations and evolution with time.”
  • “While combining data sets is tricky, and these are early results from DESI, the possible evidence that dark energy is not constant is the best news I have heard since cosmic acceleration was firmly established 20-plus years ago.”
  • praised the new survey as “superb data.” The results, she said, “open the potential for a new window into understanding dark energy, the dominant component of the universe, which remains the biggest mystery in cosmology. Pretty exciting.”
  • what if dark energy were not constant as the cosmological model assumed?
  • At issue is a parameter called w, which is a measure of the density, or vehemence, of the dark energy. In Einstein’s version of dark energy, this number remains constant, with a value of –1, throughout the life of the universe. Cosmologists have been using this value in their models for the past 25 years.
  • Dark energy took its place in the standard model of the universe known as L.C.D.M., composed of 70 percent dark energy (Lambda), 25 percent cold dark matter (an assortment of slow-moving exotic particles) and 5 percent atomic matter. So far that model has been bruised but not broken by the new James Webb Space Telescope
  • As a measure of distance, the researchers used bumps in the cosmic distribution of galaxies, known as baryon acoustic oscillations. These bumps were imprinted on the cosmos by sound waves in the hot plasma that filled the universe when it was just 380,000 years old. Back then, the bumps were a half-million light-years across. Now, 13.5 billion years later, the universe has expanded a thousandfold, and the bumps — which are now 500 million light-years across — serve as convenient cosmic measuring sticks.
  • The DESI scientists divided the past 11 billion years of cosmic history into seven spans of time. (The universe is 13.8 billion years old.) For each, they measured the size of these bumps and how fast the galaxies in them were speeding away from us and from each other.
  • When the researchers put it all together, they found that the usual assumption — a constant dark energy — didn’t work to describe the expansion of the universe. Galaxies in the three most recent epochs appeared closer than they should have been, suggesting that dark energy could be evolving with time.
  • Dr. Riess of Johns Hopkins, who had an early look at the DESI results, noted that the “hint,” if validated, could pull the rug out from other cosmological measurements, such as the age or size of the universe. “This result is very interesting and we should take it seriously,” he wrote in his email. “Otherwise why else do we do these experiments?”
Javier E

The Unpopular Virtue of Moral Certainty | Foreign Policy - 0 views

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moral heroism role model history Adams

shared by Javier E on 25 Mar 16 - No Cached
  • We are different, of course. Our household gods are not Plato and Aristotle — philosophers of a fixed cosmos — but Darwin and Freud.
  • We know the past better than Adams did, but it speaks to us from a far greater remove. And our implicit notion of what lies at the bottom of history is not a moral but a psychological one
  • after five years of reading, writing, and thinking about Adams, I’ve concluded that he really wasn’t like us at all. Of course his consciousness was different, but I imagine he was different even in the workings of his subconscious. Living in a moral rather than a psychological world, a world that does not acknowledge a subconscious realm, makes you radically different, especially if, like Adams, you have fashioned your entire life around principle
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  • What does Adams have to say to us today? I have trouble answering this question without resorting to Adams’s own habits of thought — without, that is, thinking in moral rather than psychological terms. Born in 1767, old enough to have seen the Battle of Bunker Hill with his own eyes, drilled by both parents in the imperishable virtues of republicanism, Adams exalted the ideal of public service to a degree that almost beggars our imagination.
  • “I know few things in modern times so grand as that old man … a President’s son, himself a President, standing there the champion of the neediest of the oppressed.”
  • What, then, does Adams say to us — at least in the moral terms with which he, himself, would have been familiar? He says that a man can inscribe himself in the annals of posterity not only despite, but because of, his indifference to popular opinion. He might even, as Adams did, gain the esteem of his fellow man in his own lifetime, though he could do so only by virtue of not seeking it.
Javier E

The Blog : On Spiritual Truths : Sam Harris - 0 views

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spiritual meditation well-being western civilization

shared by Javier E on 09 Aug 13 - No Cached
  • Many of my fellow atheists consider all talk of “spirituality” or “mysticism” to be synonymous with mental illness, conscious fraud, or self-deception. I have argued elsewhere that this is a problem—because millions of people have had experiences for which “spiritual” and “mystical” seem the only terms available.
  • Osama bin Laden’s favorite philosopher. Qutb spent most of 1949 in Greeley, Colorado, and found, to his horror and satisfaction, that his American hosts were squandering their lives on gossip, trivial entertainments, and lawn maintenance.  From this Dark Night of Suburbia, he concluded that western civilization was so spiritually barren that it must be destroyed.
  • There is something degraded and degrading about many of our habits of attention.
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  • Perhaps I should just speak for myself on this point: It seems to me that I spend much of my waking life in a neurotic trance. My experiences in meditation suggest that there is an alternative to this,
  • terms like “spiritual” and “mystical” are often used to make claims, not merely about the quality of certain experiences, but about the nature of the cosmos. The fact that one can lose one’s sense of self in an ocean of tranquility does not mean that one’s consciousness is immaterial or that it presided over the birth of the universe. This is the spurious linkage between contemplative experience and metaphysics that pseudo-scientists like Deepak Chopra find irresistible.
  • But, as I argue in The Moral Landscape, a maturing science of the mind should help us to understand and access the heights of human well-being. To do this, however, we must first acknowledge that these heights exist.
Javier E

The Third Replicator - Opinionator Blog - NYTimes.com - 0 views

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genes memes temes replicator evolution

shared by Javier E on 23 Aug 10 - Cached
  • I want to make three arguments here. Imitation is not just some new minor ability. It changes everything. It enables a new kind of evolution. The first is that humans are unique because they are so good at imitation. When our ancestors began to imitate they let loose a new evolutionary process based not on genes but on a second replicator, memes. Genes and memes then coevolved, transforming us into better and better meme machines. The second is that one kind of copying can piggy-back on another: that is, one replicator (the information that is copied) can build on the products (vehicles or interactors) of another. This multilayered evolution has produced the amazing complexity of design we see all around us. The third is that now, in the early 21st century, we are seeing the emergence of a third replicator. I call these temes (short for technological memes, though I have considered other names). They are digital information stored, copied, varied and selected by machines. We humans like to think we are the designers, creators and controllers of this newly emerging world but really we are stepping stones from one replicator to the next.
  • could any of our modern meme products take the step our hominid ancestors did long ago and begin a new kind of copying? Yes. They could and they are. Our computers, all linked up through the Internet, are beginning to carry out all three of the critical processes required for a new evolutionary process to take off.
  • This is a radically new kind of copying, varying and selecting, and means that a new evolutionary process is starting up. This copying is quite different from the way cells copy strands of DNA or humans copy memes. The information itself is also different, consisting of highly stable digital information stored and processed by machines rather than living cells. This, I submit, signals the emergence of temes and teme machines, the third replicator.
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  • Just as human meme machines spread over the planet, using up its resources and altering its ecosystems to suit their own needs, so the new teme machines will do the same, only faster. Indeed we might see our current ecological troubles not as primarily our fault, but as the inevitable consequence of earth’s transition to being a three-replicator planet. We willingly provide ever more energy to power the Internet, and there is enormous scope for teme machines to grow, evolve and create ever more extraordinary digital worlds, some aided by humans and others independent of them. We are still needed, not least to run the power stations, but as the temes proliferate, using ever more energy and resources, our own role becomes ever less significant, even though we set the whole new evolutionary process in motion in the first place.
  • Javier E on 23 Aug 10
     
    To genes and memes, now add "temes".
Javier E

The Evolvability Of Dogs: A Journey From Mongrels To Poodles : 13.7: Cosmos And Culture... - 0 views

www.npr.org/...the-evolvability-of-dogs

dog evolution variability

shared by Javier E on 02 Oct 10 - No Cached
  • some 200 years ago, dog breeding was initiated in England, generating the highly inbred and distinctive lines we encounter today.
  • Breeding programs can only yield as much variation as is harbored in the gene pool, and the dog gene pool proved to be a gold mine.
  • organisms with higher mutation rates are said to be more evolvable than organisms with lower mutation rates.
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  • wolves themselves, and probably canids in general, represent a long-standing evolvable lineage. Rodents prove to be a second evolvable lineage (think mouse vs. porcupine) whereas, except for size, a cat is pretty much a cat across the board.
Javier E

What Technology Wants - 0 views

www.carnegiecouncil.org/...0329.html

technology future Technium trends scaling culture evolution

shared by Javier E on 01 Nov 10 - No Cached
  • Do you know what technology is? We commonly think about technology as anything that was invented after you were born. My friend Denny Hills made kind of a version of that through his statement, "It's anything that doesn't work yet."
  • Wired, which was not about the technology, but about the culture around the technology. We like to think of ourselves as a lifestyle magazine. We are a magazine about technology culture in the way that Rolling Stone is a magazine about music culture.
  • This book came out of a little bit of my own efforts to try to understand what technology meant and where it should fit into the realm of the world. When a new technology came along, should we embrace it, or hold off?
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  • What's the theory behind technology? Do we just deal with each one, one by one, or was there a kind of a framework to understand and have a perspective on technology?
  • All these technologies that we have now made are interrelated, they are codependent, and they form a kind of an ecosystem of technologies. You might even think of it as if these were species, as if it was a super-organism of technology.
  • I'm interested in this super-organism of all the technologies. I gave it a name. I call it the Technium.
  • In the larger sense, the Technium is anything that we make with our minds.
  • all these things are connected together and they form an interacting whole, a kind of a super-organism, that has in many ways its own slight bit of autonomy, and its own agenda.
  • It wants in the way that a plant wants light and so it will lean towards the light. It has an urgency to go towards light. It's not intelligent, it's not aware of it, but that's what it wants.
  • If it does want things, it means that it wants it independent of our choosing. At the same time we are making it; it is there because we exist. It's not independent of us, but it has some slight bit of autonomy.
  • Biologists are slowly coming around to admitting that there are directions in evolution. The standard orthodoxy for many years was that it was completely random, and that there was no direction whatsoever. Any ordinary person found that shocking because they could definitely see a direction in evolution.
  • We see an arc of increasing complexity in the long journey of life.
  • Along the long history there is movement towards increasing diversity.
  • There is also increasing movement towards specialization.
  • There is a trend towards increasing structure. Things become more and more complicated.
  • There is a trend towards emergence
  • There are other trends—towards ubiquity, towards energy efficiency, towards degrees of freedom.
  • What I'm suggesting is that there is a continuum, a connection back all the way to the Big Bang with these self-organizing systems that make the galaxies, stars, and life, and now is producing technology in the same way.
  • The energies flowing through these things are, interestingly, becoming more and more dense.
  • The amount of energy running through a sunflower, per gram per second of the livelihood, is actually greater than in the sun.
  • The most energy-dense thing that we know about in the entire universe is the computer chip in your computer. It is sending more energy per gram per second through that than anything we know.
  • The other thing that is evolving over time is the evolvability of the system. One of the things that life is doing is it's evolving its ability to evolve.
  • Another way to think about this is that one of the things that life likes to do is make eyeballs. Life evolution independently invented eyeballs 30 different times in different genres and taxonomies. It invented flapping wings four times. It invented venomous stings about 20 times independently, from bees, to snakes, to jellyfish. It also has invented minds many, many times.
  • we do know that the media that we have does rewire our brains. We know this by studies of people who are literate. They took scans in Peru of people who were illiterate and those who could read and write. They found that in fact their brains work differently—not just when they're reading, but just in general. After having five, ten or twenty years of education and learning to read and write, it actually changes how your brain works.
  • The reason why we want to embrace it with our full arms is because what technology brings us is an opportunity for everybody's special mix of talents to be expressed. Just as we all have different faces, we all have a different mix of aptitudes and abilities. We use technologies to express those things.
  • The question is: Was Moore's Law inevitable? What drives Moore's Law? Where is this coming from?
  • Moore's Law, not in terms of transistors, but in terms of measuring computer power, was happening long before Moore or anybody even noticed it. The effect was happening before anybody believed it.
  • this suggests is that this is actually an inherent attribute of the physics, and it suggests that it is independent of the economy. Even if the silicon chip had been invented in Stalinist Russia under a command economy, it probably would still follow exactly the same kind of curve.
  • Geoffrey West at the Santa Fe Institute looked at a whole bunch of technologies, like solar and batteries and other kinds of things, and they show this this scaling law holds true in many industries.
  • It has something to do with the basic shape of the economy and of physics, and it's not really a self-fulfilling prophecy. In this way I suggest that these kinds of curves are inevitable. One of the characteristics of the Technium is it exhibits these scaling laws.
  • We are going to fill the universe with all different kinds of thinkings, because only by having many different kinds of minds can we actually understand the universe. Our own mind is probably insufficient to completely comprehend the universe.
  • It's also very clear that if you are spending five or ten hours a day in front of a computer, that is going to change how your brain works. It is going to rewire how we're doing things.
  • We have a dependency on the alphabet. That's how we think about things. We need reading and writing. We think in terms of words. We imagine it. We see it around us. It's ubiquitous. We are dependent on the alphabet. That doesn't seem to bother us very much.
  • As these technologies become more ubiquitous and as we become dependent upon it, that's what it is. We will be dependent upon it. It will be our exobrain. We'll use it to remember. It will always be around.
  • We invented the external stomach, it's called cooking, that allows us to digest stuff that could not otherwise increase nutrition. It changed our jaw and our teeth. We are physically different people because of our inventions. While we can live on a raw diet, it's actually very hard to breed on a raw diet.
  • What we have done is become dependent on our technology, and we will become ever more so. That's just the definition of who we are. We are the first domesticated animals. We are a technology ourselves.
  • What I'm saying is that there is only a little more good in technology than bad, but a little is all we need. If we create one-tenth of a percent more than we destroy every year, we can make civilization, because that tenth of a percent compounded over centuries is all that we need.
  • Every time there's a new technology that comes along, we have the possibility to use it for harm or for good. We also suddenly have a new possibility and choice that we didn't have before. That new choice is that little tiny tenth of a percent that's better, because we have now another freedom that we didn't have before. That tips it into the good side. It's not much better, but that's all we need over the long term. That's why over the long term it's good, because it increases choices and possibilities.
  • Technology is not powerful unless it can be powerfully abused. There is going to be a learning period. There are going to be phases that people go through and then become addicted. They don't know how to use it.
  • DDT is horrible. Don't give it a job as a pesticide, and spray millions of acres of cotton fields. That's a terrible job and causes all kinds of havoc. Yet used locally and sprayed around households, DDT eliminates malaria and saves millions of lives a year, and it has very little environmental impact that way. That's a better job for this technology.
  • We want to find the right jobs for these things and the right frame. Just like there are no bad children, there are also no bad technologies. You've just got to find the right place for them.
  • My research has shown that there are very few species of technology that ever go extinct. That's the difference between biological evolution and technological evolution; in technology things don't go extinct. They can be resurrected.
  • Very few people go backwards. Why? Because we have to surrender so many choices and options.
  • As wholesome and as satisfying as those lives are, the price of going back to these places is surrendering choices and opportunities. In general, the whole arc of evolution is towards expanding those, and that's why by embracing technology we can align ourselves with this long arc throughout the cosmos into the future.
  • I did a calculation that showed three-quarters of the total energy that we use on the planet right now, at least in the United States, is used in servicing technology. Roughly, three-quarters of the gasoline that you use in your car is used to move the car and not you. You're just a minor passenger in this whole thing. We have energy used to heat the warehouses that are holding the stuff that we have or to move the stuff that we have. Already this Technium is consuming three-quarters of our energy.
  • That is also where it's going. There will be more technology used to support more technology. Most of the traffic on the Internet is not people talking to each other; it's machines talking to other machines.
Javier E

12 Rules for Life: An Antidote to Chaos (Jordan B. Peterson) - 0 views

DIIGO_FILE_HOME/7ui9/3fb0b43be56b260e2a28c47e9e49819f

philosophy religion mythology social science history lifelong learning

shared by Javier E on 22 Feb 19 - No Cached
  • RULES? MORE RULES? REALLY? Isn’t life complicated enough, restricting enough, without abstract rules that don’t take our unique, individual situations into account? And given that our brains are plastic, and all develop differently based on our life experiences, why even expect that a few rules might be helpful to us all?
  • “I’ve got some good news…and I’ve got some bad news,” the lawgiver yells to them. “Which do you want first?” “The good news!” the hedonists reply. “I got Him from fifteen commandments down to ten!” “Hallelujah!” cries the unruly crowd. “And the bad?” “Adultery is still in.”
  • Maps of Meaning was sparked by Jordan’s agonized awareness, as a teenager growing up in the midst of the Cold War, that much of mankind seemed on the verge of blowing up the planet to defend their various identities. He felt he had to understand how it could be that people would sacrifice everything for an “identity,”
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  • the story of the golden calf also reminds us that without rules we quickly become slaves to our passions—and there’s nothing freeing about that.
  • And the story suggests something more: unchaperoned, and left to our own untutored judgment, we are quick to aim low and worship qualities that are beneath us—in this case, an artificial animal that brings out our own animal instincts in a completely unregulated way.
  • Similarly, in this book Professor Peterson doesn’t just propose his twelve rules, he tells stories, too, bringing to bear his knowledge of many fields as he illustrates and explains why the best rules do not ultimately restrict us but instead facilitate our goals and make for fuller, freer lives.
  • Peterson wasn’t really an “eccentric”; he had sufficient conventional chops, had been a Harvard professor, was a gentleman (as cowboys can be) though he did say damn and bloody a lot, in a rural 1950s sort of way. But everyone listened, with fascination on their faces, because he was in fact addressing questions of concern to everyone at the table.
  • unlike many academics who take the floor and hold it, if someone challenged or corrected him he really seemed to like it. He didn’t rear up and neigh. He’d say, in a kind of folksy way, “Yeah,” and bow his head involuntarily, wag it if he had overlooked something, laughing at himself for overgeneralizing. He appreciated being shown another side of an issue, and it became clear that thinking through a problem was, for him, a dialogic process.
  • for an egghead Peterson was extremely practical. His examples were filled with applications to everyday life: business management, how to make furniture (he made much of his own), designing a simple house, making a room beautiful (now an internet meme) or in another, specific case related to education, creating an online writing project that kept minority students from dropping out of school by getting them to do a kind of psychoanalytic exercise on themselves,
  • These Westerners were different: self-made, unentitled, hands on, neighbourly and less precious than many of their big-city peers, who increasingly spend their lives indoors, manipulating symbols on computers. This cowboy psychologist seemed to care about a thought only if it might, in some way, be helpful to someone.
  • I was drawn to him because here was a clinician who also had given himself a great books education, and who not only loved soulful Russian novels, philosophy and ancient mythology, but who also seemed to treat them as his most treasured inheritance. But he also did illuminating statistical research on personality and temperament, and had studied neuroscience. Though trained as a behaviourist, he was powerfully drawn to psychoanalysis with its focus on dreams, archetypes, the persistence of childhood conflicts in the adult, and the role of defences and rationalization in everyday life. He was also an outlier in being the only member of the research-oriented Department of Psychology at the University of Toronto who also kept a clinical practice.
  • Maps of Meaning, published nearly two decades ago, shows Jordan’s wide-ranging approach to understanding how human beings and the human brain deal with the archetypal situation that arises whenever we, in our daily lives, must face something we do not understand.
  • The brilliance of the book is in his demonstration of how rooted this situation is in evolution, our DNA, our brains and our most ancient stories. And he shows that these stories have survived because they still provide guidance in dealing with uncertainty, and the unavoidable unknown.
  • this is why many of the rules in this book, being based on Maps of Meaning, have an element of universality to them.
  • We are ambivalent about rules, even when we know they are good for us. If we are spirited souls, if we have character, rules seem restrictive, an affront to our sense of agency and our pride in working out our own lives. Why should we be judged according to another’s rule?
  • And he felt he had to understand the ideologies that drove totalitarian regimes to a variant of that same behaviour: killing their own citizens.
  • Ideologies are simple ideas, disguised as science or philosophy, that purport to explain the complexity of the world and offer remedies that will perfect it.
  • Ideologues are people who pretend they know how to “make the world a better place” before they’ve taken care of their own chaos within.
  • Ideologies are substitutes for true knowledge, and ideologues are always dangerous when they come to power, because a simple-minded I-know-it-all approach is no match for the complexity of existence.
  • To understand ideology, Jordan read extensively about not only the Soviet gulag, but also the Holocaust and the rise of Nazism. I had never before met a person, born Christian and of my generation, who was so utterly tormented by what happened in Europe to the Jews, and who had worked so hard to understand how it could have occurred.
  • I saw what now millions have seen online: a brilliant, often dazzling public speaker who was at his best riffing like a jazz artist; at times he resembled an ardent Prairie preacher (not in evangelizing, but in his passion, in his ability to tell stories that convey the life-stakes that go with believing or disbelieving various ideas). Then he’d just as easily switch to do a breathtakingly systematic summary of a series of scientific studies. He was a master at helping students become more reflective, and take themselves and their futures seriously. He taught them to respect many of the greatest books ever written. He gave vivid examples from clinical practice, was (appropriately) self-revealing, even of his own vulnerabilities, and made fascinating links between evolution, the brain and religious stories.
  • Above all, he alerted his students to topics rarely discussed in university, such as the simple fact that all the ancients, from Buddha to the biblical authors, knew what every slightly worn-out adult knows, that life is suffering.
  • chances are, if you or someone you love is not suffering now, they will be within five years, unless you are freakishly lucky. Rearing kids is hard, work is hard, aging, sickness and death are hard, and Jordan emphasized that doing all that totally on your own, without the benefit of a loving relationship, or wisdom, or the psychological insights of the greatest psychologists, only makes it harder.
  • focused on triumphant heroes. In all these triumph stories, the hero has to go into the unknown, into an unexplored territory, and deal with a new great challenge and take great risks. In the process, something of himself has to die, or be given up, so he can be reborn and meet the challenge. This requires courage, something rarely discussed in a psychology class or textbook.
  • Jordan
  • views of his first YouTube statements quickly numbered in the hundreds of thousands. But people have kept listening because what he is saying meets a deep and unarticulated need. And that is because alongside our wish to be free of rules, we all search for structure.
  • the first generation to have been so thoroughly taught two seemingly contradictory ideas about morality, simultaneously—at their schools, colleges and universities, by many in my own generation. This contradiction has left them at times disoriented and uncertain, without guidance and, more tragically, deprived of riches they don’t even know exist.
  • morality and the rules associated with it are just a matter of personal opinion or happenstance, “relative to” or “related to” a particular framework, such as one’s ethnicity, one’s upbringing, or the culture or historical…
  • The first idea or teaching is that morality is relative, at best a…
  • So, the decent thing to do—once it becomes apparent how arbitrary your, and your society’s, “moral values” are—is to show tolerance for people who think differently, and…
  • for many people one of the worst character flaws a person can have is to be “judgmental.”* And, since we don’t know right from wrong, or what is good, just about the most inappropriate thing an adult can…
  • That emphasis on tolerance is so paramount that for many people one of the worst character flaws a person can have is to be “judgmental.”* And, since we don’t know right from wrong, or what is good, just about the most inappropriate thing an…
  • And so a generation has been raised untutored in what was once called, aptly, “practical wisdom,” which guided previous generations. Millennials, often told they have received the finest education available anywhere, have actually…
  • professors, chose to devalue thousands of years of human knowledge about how to acquire virtue, dismissing it as passé, “…
  • They were so successful at it that the very word “virtue” sounds out of date, and someone using it appears…
  • The study of virtue is not quite the same as the study of morals (right and wrong, good and evil). Aristotle defined the virtues simply as the ways of behaving that are most conducive to happiness in life. Vice was…
  • Cultivating judgment about the difference between virtue and vice is the beginning of wisdom, something…
  • By contrast, our modern relativism begins by asserting that making judgments about how to live is impossible, because there is no real good, and no…
  • Thus relativism’s closest approximation to “virtue” is “tolerance.” Only tolerance will provide social cohesion between different groups, and save us from harming each other. On Facebook and other forms of social media, therefore, you signal your so-called…
  • Intolerance of others’ views (no matter how ignorant or incoherent they may be) is not simply wrong; in a world where there is no right or wrong, it is worse: it is a sign you are…
  • But it turns out that many people cannot tolerate the vacuum—the chaos—which is inherent in life, but made worse by this moral relativism; they cannot live without a moral compass,…
  • So, right alongside relativism, we find the spread of nihilism and despair, and also the opposite of moral relativism: the blind certainty offered by ideologies…
  • Dr. Norman Doidge, MD, is the author of The Brain That Changes Itself
  • so we arrive at the second teaching that millennials have been bombarded with. They sign up for a humanities course, to study the greatest books ever written. But they’re not assigned the books; instead they are given…
  • (But the idea that we can easily separate facts and values was and remains naive; to some extent, one’s values determine what one will pay…
  • For the ancients, the discovery that different people have different ideas about how, practically, to live, did not paralyze them; it deepened their understanding of humanity and led to some of the most satisfying conversations human beings have ever had, about how life might be lived.
  • Modern moral relativism has many sources. As we in the West learned more history, we understood that different epochs had different moral codes. As we travelled the seas and explored the globe, we learned of far-flung tribes on different continents whose different moral codes made sense relative to, or within the framework of, their societies. Science played a role, too, by attacking the religious view of the world, and thus undermining the religious grounds for ethics and rules. Materialist social science implied that we could divide the world into facts (which all could observe, and were objective and “real”) and values (…
  • it seems that all human beings are, by some kind of biological endowment, so ineradicably concerned with morality that we create a structure of laws and rules wherever we are. The idea that human life can be free of moral concerns is a fantasy.
  • given that we are moral animals, what must be the effect of our simplistic modern relativism upon us? It means we are hobbling ourselves by pretending to be something we are not. It is a mask, but a strange one, for it mostly deceives the one who wears it.
  • Far better to integrate the best of what we are now learning with the books human beings saw fit to preserve over millennia, and with the stories that have survived, against all odds, time’s tendency to obliterate.
  • these really are rules. And the foremost rule is that you must take responsibility for your own life. Period.
  • Jordan’s message that each individual has ultimate responsibility to bear; that if one wants to live a full life, one first sets one’s own house in order; and only then can one sensibly aim to take on bigger responsibilities.
  • if it’s uncertain that our ideals are attainable, why do we bother reaching in the first place? Because if you don’t reach for them, it is certain you will never feel that your life has meaning.
  • And perhaps because, as unfamiliar and strange as it sounds, in the deepest part of our psyche, we all want to be judged.
  • Instead of despairing about these differences in moral codes, Aristotle argued that though specific rules, laws and customs differed from place to place, what does not differ is that in all places human beings, by their nature, have a proclivity to make rules, laws and customs.
  • Freud never argued (as do some who want all culture to become one huge group therapy session) that one can live one’s entire life without ever making judgments, or without morality. In fact, his point in Civilization and Its Discontents is that civilization only arises when some restraining rules and morality are in place.
  • Aleksandr Solzhenitsyn, the great documenter of the slave-labour-camp horrors of the latter, once wrote that the “pitiful ideology” holding that “human beings are created for happiness” was an ideology “done in by the first blow of the work assigner’s cudgel.”1 In a crisis, the inevitable suffering that life entails can rapidly make a mockery of the idea that happiness is the proper pursuit of the individual. On the radio show, I suggested, instead, that a deeper meaning was required. I noted that the nature of such meaning was constantly re-presented in the great stories of the past, and that it had more to do with developing character in the face of suffering than with happiness.
  • I proposed in Maps of Meaning that the great myths and religious stories of the past, particularly those derived from an earlier, oral tradition, were moral in their intent, rather than descriptive. Thus, they did not concern themselves with what the world was, as a scientist might have it, but with how a human being should act.
  • I suggested that our ancestors portrayed the world as a stage—a drama—instead of a place of objects. I described how I had come
  • to believe that the constituent elements of the world as drama were order and chaos, and not material things.
  • Order is where the people around you act according to well-understood social norms, and remain predictable and cooperative. It’s the world of social structure, explored territory, and familiarity. The state of Order is typically portrayed, symbolically—imaginatively—as masculine.
  • Chaos, by contrast, is where—or when—something unexpected happens.
  • As the antithesis of symbolically masculine order, it’s presented imaginatively as feminine. It’s the new and unpredictable suddenly emerging in the midst of the commonplace familiar. It’s Creation and Destruction,
  • Order is the white, masculine serpent; Chaos, its black, feminine counterpart. The black dot in the white—and the white in the black—indicate the possibility of transformation: just when things seem secure, the unknown can loom, unexpectedly and large. Conversely, just when everything seems lost, new order can emerge from catastrophe and chaos.
  • For the Taoists, meaning is to be found on the border between the ever-entwined pair. To walk that border is to stay on the path of life, the divine Way. And that’s much better than happiness.
  • trying to address a perplexing problem: the reason or reasons for the nuclear standoff of the Cold War. I couldn’t understand how belief systems could be so important to people that they were willing to risk the destruction of the world to protect them. I came to realize that shared belief systems made people intelligible to one another—and that the systems weren’t just about belief.
  • People who live by the same code are rendered mutually predictable to one another. They act in keeping with each other’s expectations and desires. They can cooperate. They can even compete peacefully, because everyone knows what to expect from everyone else.
  • Shared beliefs simplify the world, as well, because people who know what to expect from one another can act together to tame the world. There is perhaps nothing more important than the maintenance of this organization—this simplification. If it’s threatened, the great ship of state rocks.
  • It isn’t precisely that people will fight for what they believe. They will fight, instead, to maintain the match between what they believe, what they expect, and what they desire. They will fight to maintain the match between what they expect and how everyone is acting. It is precisely the maintenance of that match that enables everyone
  • There’s more to it, too. A shared cultural system stabilizes human interaction, but is also a system of value—a hierarchy of value, where some things are given priority and importance and others are not. In the absence of such a system of value, people simply cannot act. In fact, they can’t even perceive, because both action and perception require a goal, and a valid goal is, by necessity, something valued.
  • We experience much of our positive emotion in relation to goals. We are not happy, technically speaking, unless we see ourselves progressing—and the very idea of progression implies value.
  • Worse yet is the fact that the meaning of life without positive value is not simply neutral. Because we are vulnerable and mortal, pain and anxiety are an integral part of human existence. We must have something to set against the suffering that is intrinsic to Being.*2 We must have the meaning inherent in a profound system of value or the horror of existence rapidly becomes paramount. Then, nihilism beckons, with its hopelessness and despair.
  • So: no value, no meaning. Between value systems, however, there is the possibility of conflict. We are thus eternally caught between the most diamantine rock and the hardest of places:
  • loss of group-centred belief renders life chaotic, miserable, intolerable; presence of group-centred belief makes conflict with other groups inevitable.
  • In the West, we have been withdrawing from our tradition-, religion- and even nation-centred cultures, partly to decrease the danger of group conflict. But we are increasingly falling prey to the desperation of meaninglessness, and that is no improvement at all.
  • While writing Maps of Meaning, I was (also) driven by the realization that we can no longer afford conflict—certainly not on the scale of the world conflagrations of the twentieth century.
  • I came to a more complete, personal realization of what the great stories of the past continually insist upon: the centre is occupied by the individual.
  • It is possible to transcend slavish adherence to the group and its doctrines and, simultaneously, to avoid the pitfalls of its opposite extreme, nihilism. It is possible, instead, to find sufficient meaning in individual consciousness and experience.
  • How could the world be freed from the terrible dilemma of conflict, on the one hand, and psychological and social dissolution, on the other? The answer was this: through the elevation and development of the individual, and through the willingness of everyone to shoulder the burden of Being and to take the heroic path. We must each adopt as much responsibility as possible for individual life, society and the world.
  • We must each tell the truth and repair what is in disrepair and break down and recreate what is old and outdated. It is in this manner that we can and must reduce the suffering that poisons the world. It’s asking a lot. It’s asking for everything.
  • the alternative—the horror of authoritarian belief, the chaos of the collapsed state, the tragic catastrophe of the unbridled natural world, the existential angst and weakness of the purposeless
  • individual—is clearly worse.
  • a title: 12 Rules for Life: An Antidote to Chaos. Why did that one rise up above all others? First and foremost, because of its simplicity. It indicates clearly that people need ordering principles, and that chaos otherwise beckons.
  • We require rules, standards, values—alone and together. We’re pack animals, beasts of burden. We must bear a load, to justify our miserable existence. We require routine and tradition. That’s order. Order can become excessive, and that’s not good, but chaos can swamp us, so we drown—and that is also not good. We need to stay on the straight and narrow path.
  • I hope that these rules and their accompanying essays will help people understand what they already know: that the soul of the individual eternally hungers for the heroism of genuine Being, and that the willingness to take on that responsibility is identical to the decision to live a meaningful life.
  • RULE 1   STAND UP STRAIGHT WITH YOUR SHOULDERS BACK
  • Because territory matters, and because the best locales are always in short supply, territory-seeking among animals produces conflict. Conflict, in turn, produces another problem: how to win or lose without the disagreeing parties incurring too great a cost.
  • It’s winner-take-all in the lobster world, just as it is in human societies, where the top 1 percent have as much loot as the bottom 50 percent11—and where the richest eighty-five people have as much as the bottom three and a half billion.
  • This principle is sometimes known as Price’s law, after Derek J. de Solla Price,13 the researcher who discovered its application in science in 1963. It can be modelled using an approximately L-shaped graph, with number of people on the vertical axis, and productivity or resources on the horizontal.
  • Instead of undertaking the computationally difficult task of identifying the best man, the females outsource the problem to the machine-like calculations of the dominance hierarchy. They let the males fight it out and peel their paramours from the top.
  • The dominant male, with his upright and confident posture, not only gets the prime real estate and easiest access to the best hunting grounds. He also gets all the girls. It is exponentially more worthwhile to be successful, if you are a lobster, and male.
  • dominance hierarchies have been an essentially permanent feature of the environment to which all complex life has adapted. A third of a billion years ago, brains and nervous systems were comparatively simple. Nonetheless, they already had the structure and neurochemistry necessary to process information about status and society. The importance of this fact can hardly be overstated.
  • evolution works, in large part, through variation and natural selection. Variation exists for many reasons, including gene-shuffling (to put it simply) and random mutation. Individuals vary within a species for such reasons. Nature chooses from among them, across time. That theory, as stated, appears to account for the continual alteration of life-forms over the eons.
  • But there’s an additional question lurking under the surface: what exactly is the “nature” in “natural selection”? What exactly is “the environment” to which animals adapt?
  • Nature “selects.” The idea of selects contains implicitly nested within it the idea of fitness. It is “fitness” that is “selected.” Fitness, roughly speaking, is the probability that a given organism will leave offspring (will propagate its genes through time). The “fit” in “fitness” is therefore the matching of organismal attribute to environmental demand.
  • But nature, the selecting agent, is not a static selector—not in any simple sense.
  • As the environment supporting a species transforms and changes, the features that make a given individual successful in surviving and reproducing also transform and change. Thus, the theory of natural selection does not posit creatures matching themselves ever more precisely to a template specified by the world. It is more that creatures are in a dance with nature, albeit one that is deadly.
  • Nature is not simply dynamic, either. Some things change quickly, but they are nested within other things that change less quickly (music
  • It’s chaos, within order, within chaos, within higher order. The order that is most real is the order that is most unchanging—and that is not necessarily the order that is most easily seen. The leaf, when perceived, might blind the observer to the tree. The tree can blind him to the forest.
  • It is also a mistake to conceptualize nature romantically.
  • Unfortunately, “the environment” is also elephantiasis and guinea worms (don’t ask), anopheles mosquitoes and malaria, starvation-level droughts, AIDS and the Black Plague.
  • It is because of the existence of such things, of course, that we attempt to modify our surroundings, protecting our children, building cities and transportation systems and growing food and generating power.
  • this brings us to a third erroneous concept: that nature is something strictly segregated from the cultural constructs that have emerged within it.
  • It does not matter whether that feature is physical and biological, or social and cultural. All that matters, from a Darwinian perspective, is permanence—and the dominance hierarchy, however social or cultural it might appear, has been around for some half a billion years.
  • The dominance hierarchy is not capitalism. It’s not communism, either, for that matter. It’s not the military-industrial complex. It’s not the patriarchy—that disposable, malleable, arbitrary cultural artefact. It’s not even a human creation; not in the most profound sense. It is instead a near-eternal aspect of the environment, and much of what is blamed on these more ephemeral manifestations is a consequence of its unchanging existence.
  • We were struggling for position before we had skin, or hands, or lungs, or bones. There is little more natural than culture. Dominance hierarchies are older than trees.
  • The part of our brain that keeps track of our position in the dominance hierarchy is therefore exceptionally ancient and fundamental.17 It is a master control system, modulating our perceptions, values, emotions, thoughts and actions. It powerfully affects every aspect of our Being, conscious and unconscious alike.
  • The ancient part of your brain specialized for assessing dominance watches how you are treated by other people. On that evidence, it renders a determination of your value and assigns you a status. If you are judged by your peers as of little worth, the counter restricts serotonin availability. That makes you much more physically and psychologically reactive to any circumstance or event that might produce emotion, particularly if it is negative. You need that reactivity. Emergencies are common at the bottom, and you must be ready to survive. Unfortunately, that physical hyper-response, that constant alertness, burns up a lot of precious energy and physical resources.
  • It will leave you far more likely to live, or die, carelessly, for a rare opportunity at pleasure, when it manifests itself. The physical demands of emergency preparedness will wear you down in every way.21
  • If you have a high status, on the other hand, the counter’s cold, pre-reptilian mechanics assume that your niche is secure, productive
  • You can delay gratification, without forgoing it forever. You can afford to be a reliable and thoughtful citizen.
  • Sometimes, however, the counter mechanism can go wrong. Erratic habits of sleeping and eating can interfere with its function. Uncertainty can throw it for a loop. The body, with its various parts,
  • needs
  • to function like a well-rehearsed orchestra. Every system must play its role properly, and at exactly the right time, or noise and chaos ensue. It is for this reason that routine is so necessary. The acts of life we repeat every day need to be automatized. They must be turned into stable and reliable habits, so they lose their complexity and gain predictability and simplicity.
  • It is for such reasons that I always ask my clinical clients first about sleep. Do they wake up in the morning at approximately the time the typical person wakes up, and at the same time every day?
  • The next thing I ask about is breakfast. I counsel my clients to eat a fat and protein-heavy breakfast as soon as possible after they awaken (no simple carbohydrates, no sugars,
  • I have had many clients whose anxiety was reduced to subclinical levels merely because they started to sleep on a predictable schedule and eat breakfast.
  • Other bad habits can also interfere with the counter’s accuracy.
  • There are many systems of interaction between brain, body and social world that can get caught in positive feedback loops. Depressed people, for example, can start feeling useless and burdensome, as well as grief-stricken and pained. This makes them withdraw from contact with friends and family. Then the withdrawal makes them more lonesome and isolated, and more likely to feel useless and burdensome. Then they withdraw more. In this manner, depression spirals and amplifies.
  • If someone is badly hurt at some point in life—traumatized—the dominance counter can transform in a manner that makes additional hurt more rather than less likely. This often happens in the case of people, now adults, who were viciously bullied during childhood or adolescence. They become anxious and easily upset. They shield themselves with a defensive crouch, and avoid the direct eye contact interpretable as a dominance challenge.
  • With their capacity for aggression strait-jacketed within a too-narrow morality, those who are only or merely compassionate and self-sacrificing (and naïve and exploitable) cannot call forth the genuinely righteous and appropriately self-protective anger necessary to defend themselves. If you can bite, you generally don’t have to. When skillfully integrated, the ability to respond with aggression and violence decreases rather than increases the probability that actual aggression will become necessary.
  • Naive, harmless people usually guide their perceptions and actions with a few simple axioms: people are basically good; no one really wants to hurt anyone else; the threat (and, certainly, the use) of force, physical or otherwise, is wrong. These axioms collapse, or worse, in the presence of
  • individuals who are genuinely malevolent.27
  • I have had clients who were terrified into literally years of daily hysterical convulsions by the sheer look of malevolence on their attackers’ faces. Such individuals typically come from hyper-sheltered families, where nothing
  • terrible is allowed to exist, and everything is fairyland wonderful (or else).
  • When the wakening occurs—when once-naïve people recognize in themselves the seeds of evil and monstrosity, and see themselves as dangerous (at least potentially)— their fear decreases. They develop more self-respect. Then, perhaps, they begin to resist oppression. They see that they have the ability to withstand, because they are terrible too. They see they can and must stand up, because they begin to understand how genuinely monstrous they will become, otherwise,
  • There is very little difference between the capacity for mayhem and destruction, integrated, and strength of character. This is one of the most difficult lessons of life.
  • even if you came by your poor posture honestly—even if you were unpopular or bullied at home or in grade school28—it’s not necessarily appropriate now. Circumstances change. If you slump around, with the same bearing that characterizes a defeated lobster, people will assign you a lower status, and the old counter that you share with crustaceans, sitting at the very base of your brain, will assign you a low dominance number.
  • the other, far more optimistic lesson of Price’s law and the Pareto distribution: those who start to have will probably get more.
  • Some of these upwardly moving loops can occur in your own private, subjective space.
  • If you are asked to move the muscles one by one into a position that looks happy, you will report feeling happier. Emotion is partly bodily expression, and can be amplified (or dampened) by that expression.29
  • To stand up straight with your shoulders back is to accept the terrible responsibility of life, with eyes wide open.
  • It means deciding to voluntarily transform the chaos of potential into the realities of habitable order. It means adopting the burden of self-conscious vulnerability, and accepting the end of the unconscious paradise of childhood, where finitude and mortality are only dimly comprehended. It means willingly undertaking the sacrifices necessary to generate a productive and meaningful reality (it means acting to please God, in the ancient language).
  • So, attend carefully to your posture. Quit drooping and hunching around. Speak your mind. Put your desires forward, as if you had a right to them—at least the same right as others. Walk tall and gaze forthrightly ahead. Dare to be dangerous. Encourage the serotonin to flow plentifully through the neural pathways desperate for its calming influence.
  • Thus emboldened, you will embark on the voyage of your life, let your light shine, so to speak, on the heavenly hill, and pursue your rightful destiny. Then the meaning of your life may be sufficient to keep the corrupting influence of mortal despair at bay. Then you may be able to accept the terrible burden of the World, and find joy.
  • RULE 2   TREAT YOURSELF LIKE SOMEONE YOU ARE RESPONSIBLE FOR HELPING
  • People are better at filling and properly administering prescription medication to their pets than to themselves. That
  • It is difficult to conclude anything from this set of facts except that people appear to love their dogs, cats, ferrets and birds (and maybe even their lizards) more than themselves. How horrible is that? How much shame must exist, for something like that to be true? What could it be about people that makes them prefer their pets to themselves?
  • To understand Genesis 1, the Priestly story, with its insistence on speech as the fundamental creative force, it is first necessary to review a few fundamental, ancient assumptions (these are markedly different in type and intent from the assumptions of science, which are, historically speaking, quite novel).
  • those who existed during the distant time in which the foundational epics of our culture emerged were much more concerned with the actions that dictated survival (and with interpreting the world in a manner commensurate with that goal) than with anything approximating what we now understand as objective truth.
  • Before the dawn of the scientific worldview, reality was construed differently. Being was understood as a place of action, not a place of things.31 It was understood as something more akin to story or drama. That story or drama was lived, subjective experience, as it manifested itself moment to moment in the consciousness of every living person.
  • subjective pain. That’s something so real no argument can stand against it. Everyone acts as if their pain is real—ultimately, finally real. Pain matters, more than matter matters. It is for this reason, I believe, that so many of the world’s traditions regard the suffering attendant upon existence as the irreducible truth of Being.
  • In any case, that which we subjectively experience can be likened much more to a novel or a movie than to a scientific description of physical reality.
  • The Domain, Not of Matter, but of What Matters
  • the world of experience has primal constituents, as well. These are the necessary elements whose interactions define drama and fiction. One of these is chaos. Another is order. The third (as there are three) is the process that mediates between the two, which appears identical to what modern people call consciousness.
  • Chaos is the domain of ignorance itself. It’s unexplored territory. Chaos is what extends, eternally and without limit, beyond the boundaries of all states, all ideas, and all disciplines. It’s the foreigner, the stranger, the member of another gang, the rustle in the bushes in the night-time,
  • It is, in short, all those things and situations we neither know nor understand.
  • Chaos is also the formless potential from which the God of Genesis 1 called forth order using language at the beginning of time. It’s the same potential from which we, made in that Image, call forth the novel and ever-changing moments of our lives. And Chaos is freedom, dreadful freedom, too.
  • Order, by contrast, is explored territory. That’s the hundreds-of-millions-of-years-old hierarchy of place, position and authority. That’s the structure of society. It’s the structure provided by biology, too—particularly insofar as you are adapted, as you are, to the structure of society. Order is tribe, religion, hearth, home and country.
  • Order is the public façade we’re called upon to wear, the politeness of a gathering of civilized strangers, and the thin ice on which we all skate. Order is the place where the behavior of the world matches our expectations and our desires; the place where all things turn out the way we want them to.
  • But order is sometimes tyranny and stultification, as well, when the demand for certainty and uniformity and purity becomes too one-sided.
  • In order, we’re able to think about things in the long term. There, things work, and we’re stable, calm and competent. We seldom leave places we
  • understand—geographical or conceptual—for that reason, and we certainly do not like it when we are compelled to or when it happens accidentally.
  • When the same person betrays you, sells you out, you move from the daytime world of clarity and light to the dark underworld of chaos, confusion and despair. That’s the same move you make, and the same place you visit, when the company you work for starts to fail and your job is placed in doubt.
  • Before the Twin Towers fell—that was order. Chaos manifested itself afterward. Everyone felt it. The very air became uncertain. What exactly was it that fell? Wrong question. What exactly remained standing? That was the issue at hand.
  • Chaos is the deep ocean bottom to which Pinocchio voyaged to rescue his father from Monstro, whale and fire-breathing dragon. That journey into darkness and rescue is the most difficult thing a puppet must do, if he wants to be real; if he wants to extract himself from the temptations of deceit and acting and victimization and impulsive pleasure and totalitarian subjugation; if he wants to take his place as a genuine Being in the world.
  • Chaos is the new place and time that emerges when tragedy strikes suddenly, or malevolence reveals its paralyzing visage, even in the confines of your own home. Something unexpected or undesired can always make its appearance, when a plan is being laid out, regardless of how familiar the circumstances.
  • Our brains respond instantly when chaos appears, with simple, hyper-fast circuits maintained from the ancient days, when our ancestors dwelled in trees, and snakes struck in a flash.32 After that nigh-instantaneous, deeply reflexive bodily response comes the later-evolving, more complex but slower responses of emotions—and, after that, comes thinking, of the higher order, which can extend over seconds, minutes or years. All that response is instinctive, in some sense—but the faster the response, the more instinctive.
  • Things or objects are part of the objective world. They’re inanimate; spiritless. They’re dead. This is not true of chaos and order. Those are perceived, experienced and understood (to the degree that they are understood at all) as personalities—and that is just as true of the perceptions, experiences and understanding of modern people as their ancient forebears. It’s just that moderners don’t notice.
  • Perception of things as entities with personality also occurs before perception of things as things. This is particularly true of the action of others,34 living others, but we also see the non-living “objective world” as animated, with purpose and intent.
  • This is because of the operation of what psychologists have called “the hyperactive agency detector” within us.35 We evolved, over millennia, within intensely social circumstances. This means that the most significant elements of our environment of origin were personalities, not things, objects or situations.
  • The personalities we have evolved to perceive have been around, in predictable form, and in typical, hierarchical configurations, forever, for all intents and purposes. They have been…
  • the category of “parent” and/or “child” has been around for 200 million years. That’s longer than birds have existed. That’s longer than flowers have grown. It’s not a billion years, but it’s still a very long time. It’s plenty long enough for male and female and parent and child to serve as vital and fundamental parts of the environment to which we have adapted. This means that male and female and parent and child are…
  • Our brains are deeply social. Other creatures (particularly, other humans) were crucially important to us as we lived, mated and evolved. Those creatures were…
  • From a Darwinian perspective, nature—reality itself; the environment, itself—is what selects. The environment cannot be defined in any more fundamental manner. It is not mere inert matter. Reality itself is whatever we contend with when we are striving to survive and reproduce. A…
  • as our brain capacity increased and we developed curiosity to spare, we became increasingly aware of and curious about the nature of the world—what we eventually conceptualized as the objective…
  • “outside” is not merely unexplored physical territory. Outside is outside of what we currently understand—and understanding is dealing with and coping with…
  • when we first began to perceive the unknown, chaotic, non-animal world, we used categories that had originally evolved to represent the pre-human animal social world. Our minds are far older than mere…
  • Our most…
  • category—as old, in some sense, as the sexual act itself—appears to be that of sex, male and female. We appear to have taken that primordial knowledge of structured, creative opposition and…
  • Order, the known, appears symbolically associated with masculinity (as illustrated in the aforementioned yang of the Taoist yin-yang symbol). This is perhaps because the primary…
  • Chaos—the unknown—is symbolically associated with the feminine. This is partly because all the things we have come to know were born, originally, of the unknown, just as all beings we encounter were born of mothers. Chaos is mater, origin, source, mother; materia, the substance from which all things are made.
  • In its positive guise, chaos is possibility itself, the source of ideas, the mysterious realm of gestation and birth. As a negative force, it’s the impenetrable darkness of a cave and the accident by the side of the road.
  • Chaos, the eternal feminine, is also the crushing force of sexual selection.
  • Most men do not meet female human standards. It is for this reason that women on dating sites rate 85 percent of men as below average in attractiveness.40
  • Women’s proclivity to say no, more than any other force, has shaped our evolution into the creative, industrious, upright, large-brained (competitive, aggressive, domineering) creatures that we are.42 It is Nature as Woman who says, “Well, bucko, you’re good enough for a friend, but my experience of you so far has not indicated the suitability of your genetic material for continued propagation.”
  • Many things begin to fall into place when you begin to consciously understand the world in this manner. It’s as if the knowledge of your body and soul falls into alignment with the knowledge of your intellect.
  • And there’s more: such knowledge is proscriptive, as well as descriptive. This is the kind of knowing what that helps you know how. This is the kind of is from which you can derive an ought. The Taoist juxtaposition of yin and yang, for example, doesn’t simply portray chaos and order as the fundamental elements of Being—it also tells you how to act.
  • The Way, the Taoist path of life, is represented by (or exists on) the border between the twin serpents. The Way is the path of proper Being. It’s the same Way as that referred to by Christ in John 14:6: I am the way, and the truth and the life. The same idea is expressed in Matthew 7:14: Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.
  • We eternally inhabit order, surrounded by chaos. We eternally occupy known territory, surrounded by the unknown. We experience meaningful engagement when we mediate appropriately between them. We are adapted, in the deepest Darwinian sense, not to the world of objects, but to the meta-realities of order and chaos, yang and yin. Chaos and order make up the eternal, transcendent environment of the living.
  • To straddle that fundamental duality is to be balanced: to have one foot firmly planted in order and security, and the other in chaos, possibility, growth and adventure.
  • Chaos and order are fundamental elements because every lived situation (even every conceivable lived situation) is made up of both.
  • you need to place one foot in what you have mastered and understood and the other in what you are currently exploring and mastering. Then you have positioned yourself where the terror of existence is under control and you are secure, but where you are also alert and engaged. That is where there is something new to master and some way that you can be improved. That is where meaning is to be found.
  • The serpent in Eden therefore means the same thing as the black dot in the yin side of the Taoist yin/yang symbol of totality—that is, the possibility of the unknown and revolutionary suddenly manifesting itself where everything appears calm.
  • The outside, chaos, always sneaks into the inside, because nothing can be completely walled off from the rest of reality. So even the ultimate in safe spaces inevitably harbours a snake.
  • We have seen the enemy, after all, and he is us. The snake inhabits each of our souls.
  • The worst of all possible snakes is the eternal human proclivity for evil. The worst of all possible snakes is psychological, spiritual, personal, internal. No walls, however tall, will keep that out. Even if the fortress were thick enough, in principle, to keep everything bad whatsoever outside, it would immediately appear again within.
  • I have learned that these old stories contain nothing superfluous. Anything accidental—anything that does not serve the plot—has long been forgotten in the telling. As the Russian playwright Anton Chekhov advised, “If there is a rifle hanging on the wall in act one, it must be fired in the next act. Otherwise it has no
  • business being there.”50
  • Eve immediately shares the fruit with Adam. That makes him self-conscious. Little has changed. Women have been making men self-conscious since the beginning of time. They do this primarily by rejecting them—but they also do it by shaming them, if men do not take responsibility. Since women bear the primary burden of reproduction, it’s no wonder. It is very hard to see how it could be otherwise. But the capacity of women to shame men and render them self-conscious is still a primal force of nature.
  • What does it mean to know yourself naked
  • Naked means vulnerable and easily damaged. Naked means subject to judgment for beauty and health. Naked means unprotected and unarmed in the jungle of nature and man. This is why Adam and Eve became ashamed, immediately after their eyes were opened. They could see—and what they first saw was themselves.
  • In their vulnerability, now fully realized, they felt unworthy to stand before God.
  • Beauty shames the ugly. Strength shames the weak. Death shames the living—and the Ideal shames us all.
  • He tells the woman that she will now bring forth children in sorrow, and desire an unworthy, sometimes resentful man, who will in consequence lord her biological fate over her, permanently. What might this mean? It could just mean that God is a patriarchal tyrant, as politically motivated interpretations of the ancient story insist. I think it’s merely descriptive.
  • women pay a high price for pregnancy and child-rearing, particularly in the early stages, and that one of the inevitable consequences is increased dependence upon the sometimes unreliable and always problematic good graces of men.
  • then God banishes the first man and the first woman from Paradise, out of infancy, out of the unconscious animal world, into the horrors of history itself. And then He puts cherubim and a flaming sword at the gate of Eden, just to stop them from eating the Fruit of the Tree of Life.
  • Perhaps Heaven is something you must build, and immortality something you must earn.
  • so we return to our original query: Why would someone buy prescription medication for his dog, and then so carefully administer it, when he would not do the same for himself?
  • Why should anyone take care of anything as naked, ugly, ashamed, frightened, worthless, cowardly, resentful, defensive and accusatory as a descendant of Adam? Even if that thing, that being, is himself?
  • We know how we are naked, and how that nakedness can be exploited—and that means we know how others are naked, and how they can be exploited. We can terrify other people, consciously. We can hurt and humiliate them for faults we understand only too well. We can torture them—literally—slowly, artfully and terribly. That’s far more than predation. That’s a qualitative shift in understanding. That’s a cataclysm as large as the development of self-consciousness itself. That’s the entry of the knowledge of Good and Evil into the world.
  • Only man could conceive of the rack, the iron maiden and the thumbscrew. Only man will inflict suffering for the sake of suffering. That is the best definition of evil I have been able to formulate.
  • with this realization we have well-nigh full legitimization of the idea, very unpopular in modern intellectual circles, of Original Sin.
  • Human beings have a great capacity for wrongdoing. It’s an attribute that is unique in the world of life. We can and do make things worse, voluntarily, with full knowledge of what we are doing (as well as accidentally, and carelessly, and in a manner that is willfully blind). Given that terrible capacity, that proclivity for malevolent actions, is it any wonder we have a hard time taking care of ourselves, or others—or even that we doubt the value of the entire human enterprise?
  • The juxtaposition of Genesis 1 with Genesis 2 & 3 (the latter two chapters outlining the fall of man, describing why our lot is so tragedy-ridden and ethically torturous) produces a narrative sequence almost unbearable in its profundity. The moral of Genesis 1 is that Being brought into existence through true speech is Good.
  • The original Man and Woman, existing in unbroken unity with their Creator, did not appear conscious (and certainly not self-conscious). Their eyes were not open. But, in their perfection, they were also less, not more, than their post-Fall counterparts. Their goodness was something bestowed, rather than deserved or earned.
  • Maybe, even in some cosmic sense (assuming that consciousness itself is a phenomenon of cosmic significance), free choice matters.
  • here’s a proposition: perhaps it is not simply the emergence of self-consciousness and the rise of our moral knowledge of Death and the Fall that besets us and makes us doubt our own worth. Perhaps it is instead our unwillingness—reflected in Adam’s shamed hiding—to walk with God, despite our fragility and propensity for evil.
  • The entire Bible is structured so that everything after the Fall—the history of Israel, the prophets, the coming of Christ—is presented as a remedy for that Fall, a way out of evil. The beginning of conscious history, the rise of the state and all its pathologies of pride and rigidity, the emergence of great moral figures who try to set things right, culminating in the Messiah Himself—that is all part of humanity’s attempt, God willing, to set itself right. And what would that mean?
  • And this is an amazing thing: the answer is already implicit in Genesis 1: to embody the Image of God—to speak out of chaos the Being that is Good—but to do so consciously, of our own free choice.
  • Back is the way forward—as T. S. Eliot so rightly insisted
  • We shall not cease from exploration And the end of all our exploring Will be to arrive where we started And know the place for the first time.
  • If we wish to take care of ourselves properly, we would have to respect ourselves—but we don’t, because we are—not least in our own eyes—fallen creatures.
  • If we lived in Truth; if we spoke the Truth—then we could walk with God once again, and respect ourselves, and others, and the world. Then we might treat ourselves like people we cared for.
  • We might strive to set the world straight. We might orient it toward Heaven, where we would want people we cared for to dwell, instead of Hell, where our resentment and hatred would eternally sentence everyone.
  • Then, the primary moral issue confronting society was control of violent, impulsive selfishness and the mindless greed and brutality that accompanies it.
  • It is easy to believe that people are arrogant, and egotistical, and always looking out for themselves. The cynicism that makes that opinion a universal truism is widespread and fashionable.
  • But such an orientation to the world is not at all characteristic of many people. They have the opposite problem: they shoulder intolerable burdens of self-disgust, self-contempt, shame and self-consciousness. Thus, instead of narcissistically inflating their own importance, they don’t value themselves at all, and they don’t take care of themselves with attention and skill.
  • Christ’s archetypal death exists as an example of how to accept finitude, betrayal and tyranny heroically—how to walk with God despite the tragedy of self-conscious knowledge—and not as a directive to victimize ourselves in the service of others.
  • To sacrifice ourselves to God (to the highest good, if you like) does not mean to suffer silently and willingly when some person or organization demands more from us, consistently, than is offered in return. That means we are supporting tyranny, and allowing ourselves to be treated like slaves.
  • I learned two very important lessons from Carl Jung, the famous Swiss depth psychologist, about “doing unto others as you would have them do unto you” or “loving your neighbour as yourself.”
  • The first lesson was that neither of these statements has anything to do with being nice. The second was that both are equations, rather than injunctions.
  • If I am someone’s friend, family member, or lover, then I am morally obliged to bargain as hard on my own behalf as they are on theirs.
  • there is little difference between standing up and speaking for yourself, when you are being bullied or otherwise tormented and enslaved, and standing up and speaking for someone else.
  • you do not simply belong to yourself. You are not simply your own possession to torture and mistreat. This is partly because your Being is inexorably tied up with that of others, and your mistreatment of yourself can have catastrophic consequences for others.
  • metaphorically speaking, there is also this: you have a spark of the divine in you, which belongs not to you, but to God. We are, after all—according to Genesis—made in His image.
  • We can make order from chaos—and vice versa—in our way, with our words. So, we may not exactly be God, but we’re not exactly nothing, either.
  • In my own periods of darkness, in the underworld of the soul, I find myself frequently overcome and amazed by the ability of people to befriend each other, to love their intimate partners and parents and children, and to do what they must do to keep the machinery of the world running.
  • It is this sympathy that should be the proper medicament for self-conscious self-contempt, which has its justification, but is only half the full and proper story. Hatred for self and mankind must be balanced with gratefulness for tradition and the state and astonishment at what normal, everyday people accomplish
  • You have some vital role to play in the unfolding destiny of the world. You are, therefore, morally obliged to take care of yourself.
  • To treat yourself as if you were someone you are responsible for helping is, instead, to consider what would be truly good for you. This is not “what you want.” It is also not “what would make you happy.”
  • You must help a child become a virtuous, responsible, awake being, capable of full reciprocity—able to take care of himself and others, and to thrive while doing so. Why would you think it acceptable to do anything less for yourself?
  • You need to know who you are, so that you understand your armament and bolster yourself in respect to your limitations. You need to know where you are going, so that you can limit the extent of chaos in your life, restructure order, and bring the divine force of Hope to bear on the world.
  • You need to determine how to act toward yourself so that you are most likely to become and to stay a good person.
  • Don’t underestimate the power of vision and direction. These are irresistible forces, able to transform what might appear to be unconquerable obstacles into traversable pathways and expanding opportunities.
  • Once having understood Hell, researched it, so to speak—particularly your
  • own individual Hell—you could decide against going there or creating that.
  • You could, in fact, devote your life to this. That would give you a Meaning, with a capital M. That would justify your miserable existence.
  • That would atone for your sinful nature, and replace your shame and self-consciousness with the natural pride and forthright confidence of someone who has learned once again to walk with God in the Garden.
  • RULE 3   MAKE FRIENDS WITH PEOPLE WHO WANT THE BEST FOR YOU
  • It would be more romantic, I suppose, to suggest that we would have all jumped at the chance for something more productive, bored out of our skulls as we were. But it’s not true. We were all too prematurely cynical and world-weary and leery of responsibility to stick to the debating clubs and Air Cadets and school sports that the adults around us tried to organize. Doing anything wasn’t cool.
  • When you move, everything is up in the air, at least for a while. It’s stressful, but in the chaos there are new possibilities. People, including you, can’t hem you in with their old notions. You get shaken out of your ruts. You can make new, better ruts, with people aiming at better things. I thought this was just a natural development. I thought that every person who moved would have—and want—the same phoenix-like experience.
  • What was it that made Chris and Carl and Ed unable (or, worse, perhaps, unwilling) to move or to change their friendships and improve the circumstances of their lives? Was it inevitable—a consequence of their own limitations, nascent illnesses and traumas of the past?
  • Why did he—like his cousin, like my other friends—continually choose people who, and places that, were not good for him?
  • perhaps, they don’t want the trouble of better. Freud called this a “repetition compulsion.” He thought of it as an unconscious drive to repeat the horrors of the past
  • People create their worlds with the tools they have directly at hand. Faulty tools produce faulty results. Repeated use of the same faulty tools produces the same faulty results.
  • It is in this manner that those who fail to learn from the past doom themselves to repeat it. It’s partly fate. It’s partly inability. It’s partly…unwillingness to learn? Refusal to learn? Motivated refusal to learn?
  • People choose friends who aren’t good for them for other reasons, too. Sometimes it’s because they want to rescue someone.
  • it is not easy to distinguish between someone truly wanting and needing help and someone who is merely exploiting a willing helper. The distinction is difficult even for the person who is wanting and needing and possibly exploiting.
  • When it’s not just naïveté, the attempt to rescue someone is often fuelled by vanity and narcissism.
  • But Christ himself, you might object, befriended tax-collectors and prostitutes. How dare I cast aspersions on the motives of those who are trying to help? But Christ was the archetypal perfect man. And you’re you.
  • How do you know that your attempts to pull someone up won’t instead bring them—or you—further down?
  • The same thing happens when well-meaning counsellors place a delinquent teen among comparatively civilized peers. The delinquency spreads, not the stability.65 Down is a lot easier than up.
  • maybe you’re saving someone because you want to convince yourself that the strength of your character is more than just a side effect of your luck and birthplace. Or maybe it’s because it’s easier to look virtuous when standing alongside someone utterly irresponsible.
  • Or maybe you have no plan, genuine or otherwise, to rescue anybody. You’re associating with people who are bad for you not because it’s better for anyone, but because it’s easier.
  • You know it. Your friends know it. You’re all bound by an implicit contract—one aimed at nihilism, and failure, and suffering of the stupidest sort.
  • Before you help someone, you should find out why that person is in trouble. You shouldn’t merely assume that he or she is a noble victim of unjust circumstances and exploitation. It’s the most unlikely explanation, not the most probable.
  • Besides, if you buy the story that everything terrible just happened on its own, with no personal responsibility on the part of the victim, you deny that person all agency in the past (and, by implication, in the present and future, as well).
  • It is far more likely that a given individual has just decided to reject the path upward, because of its difficulty. Perhaps that should even be your default assumption, when faced with such a situation.
  • failure is easy to understand. No explanation for its existence is required. In the same manner, fear, hatred, addiction, promiscuity, betrayal and deception require no explanation. It’s not the existence of vice, or the indulgence in it, that requires explanation. Vice is easy.
  • Failure is easy, too. It’s easier not to shoulder a burden. It’s easier not to think, and not to do, and not to care. It’s easier to put off until tomorrow what needs to be done today,
  • Success: that’s the mystery. Virtue: that’s what’s inexplicable. To fail, you merely have to cultivate a few bad habits. You just have to bide your time. And once someone has spent enough time cultivating bad habits and biding their time, they are much diminished.
  • I am not saying that there is no hope of redemption. But it is much harder to extract someone
  • from a chasm than to lift him from a ditch. And some chasms are very deep. And there’s not much left of the body at the bottom.
  • Carl Rogers, the famous humanistic psychologist, believed it was impossible to start a therapeutic relationship if the person seeking help did not want to improve.67 Rogers believed it was impossible to convince someone to change for the better. The
  • none of this is a justification for abandoning those in real need to pursue your narrow, blind ambition, in case it has to be said.
  • Here’s something to consider: If you have a friend whose friendship you wouldn’t recommend to your sister, or your father, or your son, why would you have such a friend for yourself?
  • You are not morally obliged to support someone who is making the world a worse place. Quite the opposite. You should choose people who want things to be better, not worse. It’s a good thing, not a selfish thing, to choose people who are good for you.
  • It is for this reason that every good example is a fateful challenge, and every hero, a judge. Michelangelo’s great perfect marble David cries out to its observer: “You could be more than you are.”
  • Don’t think that it is easier to surround yourself with good healthy people than with bad unhealthy people. It’s not. A good, healthy person is an ideal. It requires strength and daring to stand up near such a person.
  • RULE 4   COMPARE YOURSELF TO WHO YOU WERE YESTERDAY, NOT TO WHO SOMEONE ELSE IS TODAY
  • IT WAS EASIER FOR PEOPLE to be good at something when more of us lived in small, rural communities. Someone could be homecoming queen. Someone else could be spelling-bee champ, math whiz or basketball star. There were only one or two mechanics and a couple of teachers. In each of their domains, these local heroes had the opportunity to enjoy the serotonin-fuelled confidence of the victor.
  • Our hierarchies of accomplishment are now dizzyingly vertical.
  • No matter how good you are at something, or how you rank your accomplishments, there is someone out there who makes you look incompetent.
  • We are not equal in ability or outcome, and never will be. A very small number of people produce very much of everything.
  • People are unhappy at the bottom. They get sick there, and remain unknown and unloved. They waste their lives there. They die there. In consequence, the self-denigrating voice in the minds of people weaves a devastating tale. Life is a zero-sum game. Worthlessness is the default condition.
  • It is for such reasons that a whole generation of social psychologists recommended “positive illusions” as the only reliable route to mental health.69 Their credo? Let a lie be your umbrella. A more dismal, wretched, pessimistic philosophy can hardly be imagined:
  • Here is an alternative approach (and one that requires no illusions). If the cards are always stacked against you, perhaps the game you are playing is somehow rigged (perhaps by you, unbeknownst to yourself). If the internal voice makes you doubt the value of your endeavours—or your life, or life itself—perhaps you should stop listening.
  • There will always be people better than you—that’s a cliché of nihilism, like the phrase, In a million years, who’s going to know the difference? The proper response to that statement is not, Well, then, everything is meaningless. It’s, Any idiot can choose a frame of time within which nothing matters.
  • Standards of better or worse are not illusory or unnecessary. If you hadn’t decided that what you are doing right now was better than the alternatives, you wouldn’t be doing it. The idea of a value-free choice is a contradiction in terms. Value judgments are a precondition for action.
  • Furthermore, every activity, once chosen, comes with its own internal standards of accomplishment. If something can be done at all, it can be done better or worse. To do anything at all is therefore to play a game with a defined and valued end, which can always be reached more or less efficiently and elegantly.
  • We might start by considering the all-too-black-and-white words themselves: “success” or “failure.” You are either a success, a comprehensive, singular, over-all good thing, or its opposite, a failure, a comprehensive, singular, irredeemably bad thing.
  • There are vital degrees and gradations of value obliterated by this binary system, and the consequences are not good.
  • there is not just one game at which to succeed or fail. There are many games and, more specifically, many good games—
  • if changing games does not work, you can invent a new one. I
  • and athletic pursuits. You might consider judging your success across all the games you play.
  • When we are very young we are neither individual nor informed. We have not had the time nor gained the wisdom to develop our own standards. In consequence, we must compare ourselves to others, because standards are necessary.
  • As we mature we become, by contrast, increasingly individual and unique. The conditions of our lives become more and more personal and less and less comparable with those of others. Symbolically speaking, this means we must leave the house ruled by our father, and confront the chaos of our individual Being.
  • We must then rediscover the values of our culture—veiled from us by our ignorance, hidden in the dusty treasure-trove of the past—rescue them, and integrate them into our own lives. This is what gives existence its full and necessary meaning.
  • What is it that you actually love? What is it that you genuinely want? Before you can articulate your own standards of value, you must see yourself as a stranger—and then you must get to know yourself. What
  • Dare to be truthful. Dare to articulate yourself, and express (or at least become aware of) what would really justify your life.
  • Consult your resentment. It’s a revelatory emotion, for all its pathology. It’s part of an evil triad: arrogance, deceit, and resentment. Nothing causes more harm than this underworld Trinity. But resentment always means one of two things. Either the resentful person is immature, in which case he or she should shut up, quit whining, and get on with it, or there is tyranny afoot—in which case the person subjugated has a moral obligation to speak up.
  • Be cautious when you’re comparing yourself to others. You’re a singular being, once you’re an adult. You have your own particular, specific problems—financial, intimate, psychological, and otherwise.
  • Those are embedded in the unique broader context of your existence. Your career or job works for you in a personal manner, or it does not, and it does so in a unique interplay with the other specifics of your life.
  • We must see, but to see, we must aim, so we are always aiming. Our minds are built on the hunting-and-gathering platforms of our bodies. To hunt is to specify a target, track it, and throw at it.
  • We live within a framework that defines the present as eternally lacking and the future as eternally better. If we did not see things this way, we would not act at all. We wouldn’t even be able to see, because to see we must focus, and to focus we must pick one thing above all else on which to focus.
  • The disadvantage to all this foresight and creativity is chronic unease and discomfort. Because we always contrast what is with what could be, we have to aim at what could be.
  • The present is eternally flawed. But where you start might not be as important as the direction you are heading. Perhaps happiness is always to be found in the journey uphill, and not in the fleeting sense of satisfaction awaiting at the next peak.
  • Called upon properly, the internal critic will suggest something to set in order, which you could set in order, which you would set in order—voluntarily, without resentment, even with pleasure.
  • “Excuse me,” you might say to yourself, without irony or sarcasm. “I’m trying to reduce some of the unnecessary suffering around here. I could use some help.” Keep the derision at bay. “I’m wondering if there is anything that you would be willing to do? I’d be very grateful for your service.” Ask honestly and with humility. That’s no simple matter.
knudsenlu

The James Webb, NASA's Next Space Telescope, Is Falling Behind - The Atlantic - 0 views

www.theatlantic.com/...554672

webb nasa space telescope behind us history

shared by knudsenlu on 10 Mar 18 - No Cached
  • The world’s next great space telescope is falling behind.The James Webb Space Telescope, NASA’s successor to the famed Hubble, is at risk of experiencing significant delays in development, according to a new report from a government agency that audits federal programs.
  • Webb is an $8.8 billion project two decades in the making. Last September, NASA announced it was delaying the telescope’s launch by at least five months, from October 2018 to between March and June 2019. At the time, NASA officials said the change wasn’t due to any problems with the hardware, but because assembling the telescope’s many complex parts was “taking longer than expected.”
  • This is a disheartening forecast for many parties, including NASA; Northrop Grumman, the telescope’s main contractor; and the European and Canadian space agencies, contributors to the telescope’s design and construction. There’s no question that the Webb will launch. After 20 years of development and construction, most of the money has already been spent and the hardware rigorously tested. But the road to the launchpad may be bumpier than everyone expected.
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  • Once completed, the telescope will be an amalgamation of several complex pieces of hardware. Most of the assembly for Webb took place at NASA’s facility in Maryland, the Goddard Spaceflight Center, where it underwent a barrage of tests. In January 2016, scientists and engineers dunked the telescope’s sensitive instruments into a cylindrical chamber that simulates the extreme conditions of outer space. By November 2017, the delicate mirrors and instruments were joined together, and mission members put them through the ringer to make sure they could survive the vibrations and sounds of a powerful rocket launch. They bolted the telescope to metal plates and shook it violently, then wheeled it into an acoustic chamber and blasted it with noise through giant, vuvuzela-shaped speakers.
  • The GAO report starts out by praising the Webb mission for making “considerable progress” in the last few months in hardware integration, but things go downhill from there.The GAO places blame on Northrop Grumman for delays. “For several years, the prime contractor has overestimated workforce reductions, and technical challenges have prevented these planned reductions, necessitating the use of cost reserves,” the report said. Northrop Grumman did not respond to a request for comment about this assessment.
  • If the GAO report is any indication, there may be more troubling news for Webb to come. An independent review board for the Webb mission will conduct its own audit of the project early this year to determine whether it will make its new 2019 launch target.In the meantime, the Webb team has been reviewing and selecting research proposals for its first year of operations. The telescope, 100 more times powerful than Hubble, will be able to see deeper into the universe than ever before. Hundreds of astronomers, from many countries, want their time on it. In its first few months, Webb will focus on nearby targets—the planets in our solar system—and distant ones—glittering galaxies way out in the cosmos. It will return stunning images of it all in tremendous clarity and color. Perhaps then, when we lay eyes on these photographs, the long wait will have seemed worth
Javier E

Tech Billionaires Want to Destroy the Universe - The Atlantic - 0 views

www.theatlantic.com/...503963

artificial simulation gnostic history

shared by Javier E on 14 Oct 16 - No Cached
  • “Many people in Silicon Valley have become obsessed with the simulation hypothesis, the argument that what we experience as reality is in fact fabricated in a computer; two tech billionaires have gone so far as to secretly engage scientists to work on breaking us out of the simulation.”
  • Ignore for a moment any objections you might have to the simulation hypothesis, and everything impractical about the idea that we could somehow break out of reality, and think about what these people are trying to do.
  • The two billionaires (Elon Musk is a prime suspect) are convinced that they’ll emerge out of this drab illusion into a more shining reality, lit by a brighter and more beautiful star. But for the rest of us the experience would be very different—you lose your home, you lose your family, you lose your life and your body and everything around you
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  • Every summer we watch dozens of villains plotting to blow up the entire universe, but the motivations are always hazy. Why, exactly, does the baddie want to destroy everything again? Now we know.
  • It’s not just Elon Musk, who stated that ‘there’s a one in a billion chance we’re living in base reality,’ who believes this—in an extraordinary piece of hedge-betting, the Bank of America has judiciously announced that the probability that waking life is just an illusion is, oh, about fifty-fifty
  • Tech products no longer feel like something offered to the public, but something imposed: The great visionary looks at the way everyone is doing something, and decides, single-handedly, to change it.
  • once social reality is the exclusive property of a few geegaw-tinkerers, why shouldn’t physical reality be next? With Google’s Calico seeking hedge-fund investment for human immortality and the Transformative Technology Lab hoping to externalize human consciousness, the tech industry is moving into territory once cordoned off for the occult. Why shouldn’t the fate of the entire cosmos be in the hands of programmers hiding from the California sun, to keep or destroy as they wish?
  • Unsurprisingly, nobody bothered to ask us whether we want the end of the world or not; they’re just setting about trying to do it. Silicon Valley works by solving problems that hadn’t heretofore existed; its culture is pathologically fixated on the notion of ‘disruption.’
  • Its real antecedents are the Gnostics, an early Christian sect who believed that the physical universe was the creation of the demiurge, Samael or Ialdaboath, sometimes figured as a snake with the head of a lion, a blind and stupid god who creates his false world in imperfect imitation of the real Creator. This world is a distorted mirror, an image; in other words, a kind of software.
  • Kabbalist mysticists, Descartes with his deceiving demon, and Zhuangzi in his butterfly dream have all questioned the reality of their sense-experiences, but this isn’t a private, solipsistic hallucination; in the simulation hypothesis, reality is a prison for all of us
  • there’s always been the lingering suspicion that our reality is somehow unreal—it’s just that what we once thought about in terms of dreams and magic, cosmic minds or whispering devils, is now expressed through boring old computers, that piece of clunky hardware that waits predatory on your desk every morning to code the finest details of your life.
  • The Gnostics were often accused by other early Christians of Satanism, and they might have had a point: Many identified the jealous, petty, prurient God of the Old Testament with the Demiurge, while sects such as the Ophites revered the serpent in the Garden of Eden as the first to offer knowledge to humanity, freeing them from their first cage
  • In his book, Baudrillard also talks about virtual realities and deceptive images, but his point isn’t that they have clouded our perception of the reality beyond. The present system of social images is so vast and all-encompassing that it’s produced a total reality for itself; it only lies when it has us thinking that there’s something else behind the façade. Baudrillard, always something of an overgrown child, loved to refer to Disneyland: As he pointed out, it’s in no way a fake—when you leave its gates, you return to an America that’s just one giant Disneyland, a copy without an original, from coast to coast
  • ‘The simulacrum is never that which conceals the truth—it is the truth which conceals that there is none.
  • Digital and cinematic media actively construct our experience of reality. The world of film stars and theme parks, social media and supermarket shelves designed to look like something out of an old-time grocery—this is the one we live in. Our Silicon Valley Satanists have made a very questionable assumption: What if there’s nowhere to break out into?
  • the virtual is also real. Why is a universe composed of software necessarily any less real than one composed of matter? Computer simulation is of course only a metaphor, a new-ish way of describing what was once expressed in oneiric or theological terms. They can’t really mean that our universe was built in something similar to the machine you’re using to read these words right now;
  • simulation is a process independent of whatever divine or technological apparatus is used to achieve it. The real argument is that, by some unknown mechanism, what we see is only a function of what really exists. But we’ve known since Kant that our sense-perception can never give us a full account of the material world; all this can be said of any conceivable reality
  • Outside the simulation hypothesis there are scientists who propose that our universe is a single black hole, with what we perceive as matter being a hologram emerging from a two-dimensional ring of information along its event horizon; there are mathematical Platonists who, following Max Tegmark, consider the world to be a set of abstract mathematical objects, of which physical objects are a crude epiphenomenon. If matter doesn’t ‘really’ exist, there’s no need for anything to be rooted anywhere; we might live suspended in a looping chain of simulations and appearances that coils back on itself and never has to touch the ground
  • Elon Musk and his co-religionists aren’t actually blinded by artifice; they’re fixated on a strange and outdated notion that somewhere, there has to be a concrete reality—they’ve just decided that it’s not this one
  • What’s far more worrying is the fact that the people who want to destroy the only world we really have are also the people increasingly in charge of it.
anonymous

The Most Intimate Portrait Yet of a Black Hole - The New York Times - 0 views

www.nytimes.com/...omy-messier-87-black-hole.html

shared by anonymous on 26 Mar 21 - No Cached
  • The Event Horizon Telescope collaboration, an international team of radio astronomers that has been staring down the throat of a giant black hole for years, on Wednesday published what it called the most intimate portrait yet of the forces that give rise to quasars
  • The black hole in question is a monster 6.5 billion times as massive as the sun, and lies in the center of an enormous elliptical galaxy, Messier 87, about 55 million light-years away in the constellation Virgo.
  • Now, seen through the radio equivalent of polarized sunglasses, the M87 black hole appears as a finely whiskered vortex, like the spinning fan blades of a jet engine, pumping matter into the black hole and energy outward into space.
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  • “Now we can actually see the patterns of these fields in M87 and begin to study how the black hole is funneling material to its center,”
  • Janna Levin, an astrophysicist at Barnard College of Columbia University who studies black holes but was not part of the Event Horizon team, called the results “thrilling,” as they revealed details about how a black hole can create “a lethal, powerful, astronomical ray gun that extends thousands of light-years.”
  • The results were announced on Wednesday in two papers published in the Astrophysical Journal Letters by the Event Horizon Telescope Collaboration, and in a third paper, by Ciriaco Goddi of Radboud University in the Netherlands and a large international cast, that has been accepted by the same journal.
  • “The direction and intensity of the polarization in the image tells us about the magnetic fields near the event horizon of the black hole,” said Andrew Chael, an astrophysicist at Princeton University who is part of the Event Horizon team.
  • Black holes are bottomless pits in space-time, where gravity is so powerful that not even light can escape; whatever enters essentially disappears from the universe. The cosmos is littered with black holes.
  • In 2009, eager to explore the underlying mechanisms and to verify Einstein’s predictions about black holes, Dr. Doeleman and his colleagues formed the Event Horizon Telescope, an international collaboration that now comprises some 300 astronomers from 13 institutions.
  • Black holes were first “heard” colliding in 2015, by the Laser Interferometer Gravitational-Wave Observatory. Now they could be seen, as an inky portal of nothingness framed by a swirling doughnut of radiant gas in the center of the galaxy Messier 87.
  • It took another two years for researchers to produce the polarized images released on Wednesday.Jets and lobes of radio, X-ray and other forms of energy extend more than 100,000 light-years from the black hole in M87.
  • Most of that matter falls into the black hole, but some is pushed out, like toothpaste, by enormous pressures and magnetic fields. How all of this energy arises and is marshaled remains unknown to astronomers.
  • “The E.H.T. images also provide hints that the bright jet in M87 is actually powered from the rotational energy of the black hole, which twists the magnetic fields as it rotates,” said Michael Johnson another Event Horizon member from the Harvard-Smithsonian Center for Astrophysics.
  • Apparently it isn’t terribly hungry; the black hole is eating “a paltry” one-thousandth of the mass of the sun per year.“Yet it’s enough to launch powerful jets that stretch for thousands of light years, and it’s radiant enough for us to capture it with the E.H.T.,” he said.
Javier E

A Bitter Archaeological Feud Over an Ancient Vision of the Cosmos - The New York Times - 0 views

www.nytimes.com/...nebra-sky-disk.html

europe archaeology astronomy

shared by Javier E on 19 Jan 21 - No Cached
  • The two men and others are polarized by a bitter archaeological feud over the object’s true age. Many side with Dr. Pernicka in saying that the object is roughly 3,600 years old and comes from the Bronze Age. But Dr. Gebhard and some colleagues hold firm to their arguments that it must be about 1,000 years younger, saying it shares more with totems of the Iron Age.
  • The scientific basis for the claim of Bronze Age origin rests on a small piece of birch bark, ensconced in the handle of one of the swords, which was carbon-dated to about 1,600 B.C. Over all, the hoard appears typical of the Bronze Age, which some experts think strengthens the case that the disk also hails from that era.“Unless it can be proved that the looters intentionally assembled a perfectly calibrated set of objects to set off an intellectual feud among specialists, the most parsimonious interpretation is that the pieces were found together,”
rerobinson03

The Renaissance - why it changed the world - 0 views

www.telegraph.co.uk/...renaissance-changed-the-world

shared by rerobinson03 on 03 Nov 20 - No Cached
  • he Renaissance – that cultural, political, scientific and intellectual explosion in Europe between the 14th and 17th centuries – represents perhaps the most profoundly important period in human development since the fall of Ancient Rome. 
  • From its origins in 14th-century Florence, the Renaissance spread across Europe –
  • It coincided with a boom in exploration, trade, marriage and diplomatic excursions... and even war.
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  • Italy in the 14th century was fertile ground for a cultural revolution. The Black Death had wiped out millions of people in Europe – by some estimates killing as many as one in three between 1346 and 1353. 
  • By the simplest laws of economics, it meant that those who survived were left with proportionally greater wealth:
  • Advances in chemistry led to the rise of gunpowder, while a new model of mathematics stimulated new financial trading systems and made it easier than ever to navigate across the world. 
  • Renaissance art did not limit itself to simply looking pretty, however. Behind it was a new intellectual discipline: perspective was developed, light and shadow were studied, and the human anatomy was pored over – all in pursuit of a new realism and a desire to capture the beauty of the world as it really was. 
  • If the Renaissance was about rediscovering the intellectual ambition of the Classical civilisations, it was also about pushing the boundaries of what we know – and what we could achieve. 
  • Even as the artists were creating a bold new realism, scientists were engaged in a revolution of their own. Copernicus and Galileo had developed an unprecedented understanding of our planet’s place in the cosmos, proving that the Earth revolved around the Sun. 
  • Families such as the Medici of Florence looked to the Ancient Roman and Greek civilisations for inspiration – and so did those artists who relied on their patronage. 
  • olumbus discovered America, Ferdinand Magellan led an expedition to circumnavigate the globe. 
  • Even as our world shrank in size and significance when placed in the context of our new understanding of the universe, so it grew in physical terms, as new continents were found, new lands colonised, new cultures discovered whose own beliefs and understandings were added to the great intellectual firestorm raging across Europe. 
  • Never before (or since) had there been such a coming together of art, science and philosophy
  • The seeds of the modern world were sown and grown in the Renaissance. From circumnavigating the world to the discovery of the solar system, from the beauty of Michelangelo’s David to the perfection of Leonardo’s Mona Lisa, from the genius of Shakespeare to the daring of Luther and Erasmus, and via breathtaking advances in science and mathematics, man achieved new heights
Javier E

The real meaning of Tikkun Olam - 0 views

jewishjournal.com/...189136

tikkun repair perfection judaism theology history culture

shared by Javier E on 07 Nov 22 - No Cached
  • the idea of tikkun olam was utilized in very specific situations in order to avert particular unintended consequences.
  • Traditional rules were adjusted so as to prevent certain undesirable outcomes.  This has nothing to do with the popular notion of tikkun olam — “social justice” to “repair” the world.
  • Rather, tikkun olam as discussed in the Talmud relates to individual actions in selected circumstances — and adjustments in the rules to avoid potentially perverse results for the community. 
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  • In the 16th century, tikkun olam became part of Lurianic Kabbalah, but this was a very different idea, as well.  As Halkin explains, while the Lurianic tikkun “calls for mending the entire cosmos …  these efforts … are strictly spiritual, involving prayer, religious ritual, and meditation.”
  • Jonathan Krasner, in his 2014 article “The Place of Tikkun Olam in American Jewish Life,” identifies three distinct groups that transformed tikkun olam over the past 75 years.  The first were theologians who, in the aftermath of the Holocaust, looked for ways to re-imagine the covenantal relationship between humans and God.
  • Under tikkun olam, as used by these Jewish leaders, “the Jews were not merely partners with God but ‘senior partners in action,’ entirely responsible for the execution of the covenant.”
  • abbi Artz, in a 1967 address to Jewish educators, proclaimed, “The ultimate goal of man’s partnership with God is Tikkun olam.”
  • Beginning in the 1970’s, a number of progressive rabbis and community leaders began appropriating tikkun olam for their publications and programs
  • “The platform asserted that ‘many of us base our convictions on the Jewish religious concept of tikun olam (the just ordering of human society and the world) and the prophetic traditions of social justice.’”
  • In the early ’90’s, says Krasner, “others took up the effort to shape a progressive Jewish politics around tikkun olam.”  Among these was Michael Lerner, who founded Tikkun, a left-wing alternative to Commentary magazine.  “Lerner hoped to energize alienated Jews with a model of Judaism that rejected the crass materialism and hypocrisy of middle class suburban Jewish life in favor of a Jewishly grounded ethic of social justice.”
  • Today, tikkun olam is part of modern, liberal discourse, even though its popularized connotation has little to do with its traditional meaning. 
  • “It has become a watchword for any value, even if a particular value — worthwhile as it may be — is not rooted in Jewish tradition.”
  • This brings us back to the tradition — the Talmud — in which tikkun olam served a very important, but specific, role when applying rules of morality and justice in certain circumstances.
  • The Talmud, I’ve learned, is more than amazing — parsing in minute detail the many moral and judicial issues that inevitably come up in the normal course of life.  The focus is primarily on what’s right and just for those directly involved.
  • In several limited instances, the rabbis had a wider perspective to keep an eye on the effects on the community as a whole and to adjust specific rules as needed — mi’pnei tikkun ha-olam
  • The idea of “social justice” may, for many, still be worthwhile, but, according to the Talmud, tikkun olam it is not.
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