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Javier E

App Quietly Creates a Personal Journal on Your Phone - NYTimes.com - 0 views

www.nytimes.com/...-journal-on-your-ph-76243.html

electronic data tracking lifestyle surveillance mobile

shared by Javier E on 05 Apr 11 - No Cached
  • Imagine if you could keep a log of everything that you do on your mobile phone. The phone calls that you make (or receive), your emails and text messages, the various places that you visit, and even the music tracks that you listen to on your phone.
  • At first glance, I suspect many readers will be taken aback by how intrusive the software can be as it captures all smartphone activities in the background. It’s a valid concern. But the Internet, combined with smartphones and mobile broadband devices, is pushing us slowly in this direction. The way I see it, we can fight the change unsuccessfully or we can cautiously embrace it. You might not ever subscribe to providing a greater amount of information to the cloud, but within reason, I’m willing to bet your kids will. It’s just a matter of time before more of your personal data is more online than offline. It may take years or decades yet, but it will happen for most.
  • Want to see all of the conversations you had with a particular contact? No problem. Curious what you did and where you were on a certain day in the past? Friday has you covered. Planning a trip and want to associate all of the events to the excursion? Friday supports automatic tagging, which you could enable for a “Family Vacation 2011″ tag before leaving and disable upon your return home. The software also includes analytics to gain insights on how many calls you take or make at various times of the day. var galleryData = [{"title":"friday-events","caption":"","thumbnail":"http:\/\/gigaom2.files.wordpress.com\/2011\/04\/friday-events.jpg?w=48&h=48&crop=1"}, {"title":"friday-map","caption":"","thumbnail":"http:\/\/gigaom2.files.wordpress.com\/2011\/04\/friday-map.jpg?w=48&h=48&crop=1"}, {"title":"friday-map-filtered","caption":"","thumbnail":"http:\/\/gigaom2.files.wordpress.com\/2011\/04\/friday-map-filtered.jpg?w=48&h=48&crop=1"}, {"title":"Phone Activity Log","caption":"","thumbnail":"http:\/\/gigaom2.files.wordpress.com\/2011\/04\/phone-activity-log.jpg?w=48&h=48&crop=1"}, {"title":"What do you want to track","caption":"","thumbnail":"http:\/\/gigaom2.files.wordpress.com\/2011\/04\/what-do-you-want-to-track.jpg?w=48&h=48&crop=1"}];
  • ...2 more annotations...
  • The Android app is clever, not only because it captures your smartphone and app usage profile, but makes it searchable and ties together events with the context of both location and time.
  • Intelligent software such as Friday, my6Sense and others like reQall Rover can help cut through the data clutter by indexing or surfacing important information without raising our stress levels. Yes, that could mean enabling devices to capture our every move, but that’s a price I’m personally willing to pay for easier access to the data I’m looking for.
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

China's Extreme Floods and Heat Ravage Farms and Kill Animals - The New York Times - 0 views

www.nytimes.com/...xtreme-weather-china-food.html

china extreme heat floods climate change crisis politics history culture policy

shared by Javier E on 26 Jun 23 - No Cached
  • unusually heavy rainfall, which local officials said was the worst disruption to the wheat harvest in a decade, underscored the risks that climate shocks pose to President Xi Jinping’s push for China to become more self-reliant in its food supply.
  • Ensuring China’s ability to feed 1.4 billion people is a key piece of Mr. Xi’s goal of leading the country to superpower status. In recent years, tensions with the United States, the coronavirus pandemic and Russia’s war on Ukraine have all created more volatility in global food prices, heightening the urgency for China to grow more of its own crops.
  • officials are concerned about the vulnerability of its food supply to global shocks. Last summer, prices for pork, fruit and vegetables spiked in China, prompting the government to release pork from its strategic reserves to stabilize prices. Afterward, Chinese leaders reiterated their call to prioritize food security.
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  • In a country where famines have destabilized dynasties throughout history, the ruling Communist Party is also aware that fulfilling basic needs is a prerequisite for political stability.
  • Already, farmland in China is shrinking, as rapid urbanization has polluted large swaths of the country’s soil and governments have sold rural land to developers. The distribution of water between northern and southern China is uneven, leaving some crop-growing regions vulnerable to droughts and others to flooding.
  • The war in Ukraine has threatened China’s access to wheat and fertilizers. And a trade war with the United States that began in 2018 made it more expensive for China to buy soybeans and other foods from America.
  • The Chinese government frequently points out that it has to feed one-fifth of the world’s population with less than 10 percent of the world’s arable land.
  • To create a more stable food supply, China has stockpiled crops and purchased more farmland overseas. It has been developing heat-resistant rice strains, genetically modified soybeans and new seed technologies, an effort that has triggered accusations of intellectual property theft from the United States.
  • The rains hit just as farmers were preparing to begin this year’s harvest, causing some of the wheat to sprout. This lower-quality wheat is unsuitable to process into flour and is typically sold at a lower price as animal feed.
  • the most recent fears about food security stemmed from the flooding in Henan Province and the surrounding regions in central China, which produce more than three-quarters of the country’s wheat.
  • “But when extreme weather conditions happen, it not only creates damage, but it’s also very expensive to fix.”
  • The extent of the damage to this year’s crop is still unclear. A lower wheat yield could force China to import more wheat this year and raise global grain prices
  • China is the world’s largest producer and consumer of wheat. Demand has risen along with incomes as people in cities buy more Western-style breads and desserts. Soaring meat consumption in China has also necessitated more wheat, which is used for animal feed.
  • China’s fixation on food security has global implications, in large part because it maintains huge stockpiles of food, including what the U.S. Department of Agriculture estimates is about half of the world’s wheat reserves.
  • Gauging the stability of China’s food supply is difficult because information about the exact quantity and quality of its crop stockpiles is treated like a state secret. Although the country’s official data regularly shows record high wheat output, for instance, analysts have questioned the reliability of the data.
  • In response to the accusations by Western countries that China was hoarding food, a commentary published in The Economic Daily, a state-controlled newspaper, revealed that China had enough wheat and rice reserves to feed its people for at least 18 months, which the article suggested was a reasonable amount of stockpiling.
criscimagnael

Afghanistan Tries to Stamp Out Opium Again - The New York Times - 0 views

www.nytimes.com/...afghanistan-opium-taliban.html

shared by criscimagnael on 01 Jun 22 - No Cached
  • For years, opium has been the monster too big to slay. One Afghan government after another has pledged to stamp out opium production and trafficking, only to prove unable to resist billions of dollars in illicit profits.
  • But after the U.S.-led invasion in 2001, opium taxes and smuggling helped fuel the Taliban’s own 20-year insurgency.
  • The Taliban announced on April 3 that poppy cultivation had been outlawed, with violators to be punished under Shariah law.
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  • Water pumps powered by cheap and highly efficient solar panels are able to drill deep down into rapidly dwindling desert aquifers. The solar panels have helped generate bumper opium harvests year after year since farmers in southern Afghanistan’s poppy-growing belt began installing them around 2014.
  • The opium trade earned about $1.8 billion to $2.7 billion last year, the United Nations has estimated. Opium sales have provided 9 to 14 percent of Afghanistan’s gross domestic product, compared with 9 percent provided by legal exports of goods and services.
  • The solar arrays have been central to ensuring Afghanistan’s status as the global leader in opium.
  • The Taliban, for their part, have condemned opium as anti-Islamic, as Afghanistan’s poppy crop sustains addicts in Europe and the Middle East, as well as a huge number inside Afghanistan. But given their own deep ties to opium smuggling during the insurgency, Taliban leaders are walking a fine line between hypocrisy and holiness.
  • Now, solar power is a defining feature of southern Afghan life. Tiny solar panels power light bulbs in mud huts, and solar-driven pumps irrigate cash crops like wheat and pomegranates, as well as subsistence farmers’ vegetable plots.
  • The panels, which supplanted more expensive and less reliable diesel to run water pumps, have helped turn the desert green.
  • Opium farmers now rely on at least 67,000 solar-power-fed water reservoirs across Afghanistan’s desert southwest, according to a European Union-funded research project by David Mansfield, a consultant who has studied illicit economies and rural livelihoods in Afghanistan for two decades.
  • “For many opium farmers, abundant water is now a given,” he said. “No one perceives it to have a cost.”
  • “Do not destroy the fields, but make the fields dry out,” Gov. Maulave Talib Akhund said in a statement. He added, “We are committed to fulfilling the opium decree.”
  • The opium ban was met with a collective shrug this spring by southern farmers, many of whom were already harvesting their spring crops. Opium prices surged almost immediately, several farmers said, to roughly $180 per kilogram from $60 per kilogram.
  • But the Taliban have vowed to crack down on farmers who try to cultivate any new crops.
  • Dr. Mansfield said that determining how long the aquifers could continue to supply water was uncharted territory because no one had been able to conduct a rigorous scientific study of the desert groundwater.
  • “We have to continue to dig our wells deeper and deeper,” Mr. Armani said.
  • Even when prices are high, many poppy farmers say, they earn only about $2 a day for each family member. They are at the very bottom of a narcotic trafficking system in which profits increase exponentially from growers to middlemen to processing labs to major cross-border traffickers.
  • Farmers whose poppy fields were plowed under by the previous government could send their sons to paying jobs as soldiers or police officers — or to the constellation of unskilled jobs provided by the United States and NATO. But those options are gone, and unemployment has soared under the Taliban.
  • “Growing poppies is the only option to survive right now,” he said.
maddieireland334

Drought and 'Rice First' Policy Imperil Vietnamese Farmers - The New York Times - 1 views

www.nytimes.com/...mperil-vietnamese-farmers.html

Vietnam Policy Crisis Rice History

shared by maddieireland334 on 29 May 16 - No Cached
  • When the rice shoots began to wither on Lam Thi Loi’s farm in the heart of the Mekong Delta, a usually verdant region of Vietnam, she faced a hard choice: Let them die in the parched earth, or pump salty water from the river to give them a chance.
  • The Mekong Delta, Vietnam’s premier rice growing region, is suffering its worst drought since French colonial administrators began recording statistics in 1926.
  • The increasingly dramatic effect of El Niño, the weather phenomenon that causes excessive heat and reduced rainfall in Southeast Asia, is the prime reason for the crop failures in the delta, scientists say. But it is not the only one.
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  • The Communist government’s insistence that farmers grow three rice crops a year, instead of the traditional one or two, has depleted the soil of nutrients, exacerbating the impact of the drought, they say.
  • And water from the sea has invaded the lower reaches of the Mekong River, which is more shallow than usual, sweeping saline water farther up the delta than ever before and wiping out rice fields
  • Saline water has long been invading the delta, but because of the drought there is not enough fresh water in the river and its distributaries to dilute the seawater.
  • The rice crop crisis has highlighted the need for the government to adjust its heavy emphasis on rice growing, and to encourage shrimp farming as a more profitable and practical substitute,
  • “Vietnam is the second-biggest rice exporter after Thailand,”
  • The government is stuck on a “rice first” policy that harks back to the 1970s, after the Communist victory in the Vietnam War, when the people were hungry and the country was isolated, bereft of trading partners and without a manufacturing sector.
  • Many farmers know the saline water is good for producing shrimp, Mr. Gorman said, but while they get subsidies for rice, they are not encouraged to switch to shrimp.
  • A 2010 study commissioned by the Mekong River Commission warned against the building of 11 dams in Laos and Cambodia because they would trap valuable sediment and stop it from reaching the delta. The report was ignored, two of the dams are under construction, and the rest are scheduled to go ahead.
  • In a rare concession to Vietnam, the Chinese released water from dams in Yunnan Province in March, but the flow was too small to make a difference to the failing rice crops, the Vietnamese authorities said.
  • Some farmers have fled to Ho Chi Minh City to find work, leaving villages with only half their population.
  • The signs of well-being will not last, said Mr. Thien, who was one of the authors of the 2010 report on the dams. With so many dams coming on line upstream, the lack of sediment will eventually kill the delta, leaving it a wasteland in the next 100 years or so.
Alex Trudel

'Doomsday Vault' opens to retrieve seeds for Syria - CNN.com - 0 views

www.cnn.com/...index.html

politics US crisis culture syria economic Obama policy education

shared by Alex Trudel on 27 Oct 15 - No Cached
  • Humanity has had to cash in on its insurance policy earlier than expected.
  • Known as the "Doomsday Vault," this seed bank -- operated by the Norwegian government and containing a seed of just about every known crop in the world -- is meant to be humanity's backup in the event of a catastrophe that devastates crops.
  • The bloody conflict in Syria has left scientists at an important gene bank in Aleppo -- where new strains of drought- and heat-resistant wheat have been developed over time -- unable to continue their work in recent years.
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  • The seeds are being planted at new facilities in Lebanon and Morocco, allowing scientists to resume the important research they've been doing for decades, away from the barrel bombs of Aleppo.
  • The gene bank in Aleppo, run by the International Center for Agricultural Research in the Dry Areas, is one of the most important in the world and includes more than 135,000 varieties of wheat, fava bean, lentil and chickpea crops, as well as the world's most valuable barley collection.
  • ICARDA representative Thanos Tsivelikas, who is overseeing the withdrawal from the vault, describes the operation as "a rescue mission; these seeds cannot be replaced.
  • Relocated to Lebanon, Solh opens the door to a vault on the Agricultural Research and Educational Center of the American University of Beirut campus in the Bekaa Valley. This is where the seeds ICARDA received back from Svalbard are housed.
  • It is the plant from which the wheat we eat today originated 10 millennia ago.
  • A 10-minute drive away and just across the mountain range from Syria, a new vault is being built by ICARDA.
  • parallel project is being set up in Morocco to ensure that humanity always has access to this irreplaceable cache of genetic material.
  • Researchers are looking at ways to improve food crops with existing and extinct-in-nature genetic lines that are more adapted to the challenges that may lie ahead with global warming.
  • "You know that climate change is a reality and climate change is changing the whole environment in terms of more drought, hotter environments and even new diseases."
Javier E

Farms aren't tossing perfectly good produce. You are. - The Washington Post - 0 views

www.washingtonpost.com/...perfectly-good-produce-you-are

farm food waste recycling

shared by Javier E on 12 Mar 19 - No Cached
  • f food waste were a country, it would be the world’s third-largest emitter of CO2, after China and the United States. In our nation alone, we throw away some 63 million tons of food a year, even as 40 million Americans are considered food insecure.
  • “Approximately 20% of organic and conventional produce in the U.S. never leaves the farm just because it looks a little different. . . . We think that’s crazy.”
  • advocates are getting the problem exactly backward. Less than 20 percent of total food waste happens at farms and packinghouses, where the ugly-produce movement works its magic, according to ReFED, a nonprofit dedicated to researching food waste policies.
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  • The vast majority of waste — more than 80 percent — is generated by homes and consumer-facing businesses like grocery stores and restaurants.
  • The hype surrounding this movement is inflated by the public’s ignorance of the food supply chain.
  • Despite the dramatic anecdotes about truckloads of landfilled crops, little of farm waste is due to merely “cosmetic” blemishes. Much of it is bruised or weeping goods that can quickly break down and rot the entire crate. With many crops, misshapen produce knocks against its neighbors during transit, poking holes and jeopardizing entire bins. “Drops” (produce that’s fallen on the ground) are left behind because otherwise they tend to cause food-poisoning outbreaks. Farms till excessively damaged produce back into the soil along with the crop’s stems and leaves, recycling their nutrients.
  • North America’s packinghouses discard about 1 percent of the produce that enters their doors, according to the United Nations Food and Agriculture Organization — usually because it’s straight-up rotten.
  • For the most part, ugly-produce initiatives are simply gentrifying second-grade produce that was already being eaten — just not, perhaps, by upscale shoppers. It’s the food equivalent of Lyft “inventing” a bus.
  • The most effective ways to tackle that
  • boil down to the old mantra to reduce, reuse and recycle.
  • The single biggest source of U.S. food waste, accounting for 43 percent of the problem, is our own homes
  • Most of all, we should sync our shopping habits with our eating habits. Affluent shoppers waste the most produce because of how much of it they buy and then trash
  • The most important behavioral change consumers can make to address food waste isn’t to buy certain kinds of produce. It’s to actually eat what we bring home.
  • Homes, food service and grocery stores generate 7.8 million tons of food waste per year that can’t be salvaged, accounting for 12 percent of the problem. This waste needs to be recycled. The Environmental Protection Agency says that the United States composts only 5 percent of its food waste. (Compare that with 15 percent in the European Union.)
  • Biochar — made by heating inedible food and other organic waste until it becomes inert, odorless, nutrient-rich charcoal — could be a very effective way to recycle food waste, but it’s underutilized, because the equipment to do it at municipal scale is so new. Like composting, biochar can be used as a fertilizer, returning food waste’s nutrients back to the soil. Unlike composting, it can handle food waste that’s mixed with general nonhazardous trash — no need for costly separate collection and handling. Biochar also sequesters carbon for centuries.
  • But the infrastructure — donation matching software, cold storage and refrigerated trucks — to handle large donations of eggs, dairy, meat, bread and produce is still being built. Funding more food bank infrastructure, educating potential donors about liability laws, creating more donation tax incentives and standardizing food safety regulations would recover up to 996,000 tons of food, or 1.7 billion meals, per year, according to ReFED.
  • For certain crops like berries, tomatoes, leafy greens and cucumbers, farms can take advantage of state and federal funds that would help them switch from open-field to hoophouse or greenhouse methods. Already common in East Asia and Europe, these methods boost yields and dramatically reduce how much of the crop is too damaged to leave the farm
  • As long as we eat fresh food instead of shelf-stable nutrient bars, perishability is part of the bargain. The only way to completely eliminate food waste is to abolish fresh food. Beyond that, all we can do is manage the waste.
Javier E

Climate Change Threatens the World's Food Supply, United Nations Warns - The New York T... - 0 views

www.nytimes.com/...limate-change-food-supply.html

climate change food supply methane

shared by Javier E on 08 Aug 19 - No Cached
  • The world’s land and water resources are being exploited at “unprecedented rates,” a new United Nations report warns, which combined with climate change is putting dire pressure on the ability of humanity to feed itself.
  • A half-billion people already live in places turning into desert, and soil is being lost between 10 and 100 times faster than it is forming
  • “One of the important findings of our work is that there are a lot of actions that we can take now. They’re available to us,” Dr. Rosenzweig said. “But what some of these solutions do require is attention, financial support, enabling environments.”
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  • Climate change will make those threats even worse, as floods, drought, storms and other types of extreme weather threaten to disrupt, and over time shrink, the global food supply
  • food shortages could lead to an increase in cross-border migration.
  • A particular danger is that food crises could develop on several continents at once
  • “The potential risk of multi-breadbasket failure is increasing,” she said. “All of these things are happening at the same time.”
  • The report also offered a measure of hope, laying out pathways to addressing the looming food crisis, though they would require a major re-evaluation of land use and agriculture worldwide as well as consumer behavior
  • Proposals include increasing the productivity of land, wasting less food and persuading more people to shift their diets away from cattle and other types of meat.
  • “People’s lives will be affected by a massive pressure for migration,” said Pete Smith, a professor of plant and soil science at the University of Aberdeen and one of the report’s lead authors. “People don’t stay and die where they are. People migrate.”
  • activities such as draining wetlands — as has happened in Indonesia and Malaysia to create palm oil plantations, for example — is particularly damaging. When drained, peatlands, which store between 530 and 694 billion tons of carbon dioxide globally, release that carbon dioxide back into the atmosphere.
  • Between 2010 and 2015 the number of migrants from El Salvador, Guatemala and Honduras showing up at the United States’ border with Mexico increased fivefold, coinciding with a dry period that left many with not enough food and was so unusual that scientists suggested it bears the signal of climate change
  • As a warming atmosphere intensifies the world’s droughts, flooding, heat waves, wildfires and other weather patterns, it is speeding up the rate of soil loss and land degradation, the report concludes.
  • Higher concentrations of carbon dioxide in the atmosphere
  • will also reduce food’s nutritional quality, even as rising temperatures cut crop yields and harm livestock
  • In some cases, the report says, a changing climate is boosting food production because, for example, warmer temperatures will mean greater yields of some crops at higher latitudes. But on the whole, the report finds that climate change is already hurting the availability of food because of decreased yields and lost land from erosion, desertification and rising seas
  • Overall if emissions of greenhouse gases continue to rise, so will food costs, according to the report, affecting people around the world.
  • “You’re sort of reaching a breaking point with land itself and its ability to grow food and sustain us,”
  • agriculture itself is also exacerbating climate change.
  • the window to address the threat is closing rapidly
  • Every 2.5 acres of peatlands release the carbon dioxide equivalent of burning 6,000 gallons of gasoline
  • And the emissions of carbon dioxide continues long after the peatlands are drained. Of the five gigatons of greenhouse gas emissions that are released each year from deforestation and other land-use changes, “One gigaton comes from the ongoing degradation of peatlands that are already drained,”
  • (By comparison, the fossil fuel industry emitted about 37 gigatons of carbon dioxide last year, according to the institute.)
  • cattle are significant producers of methane, another powerful greenhouse gas, and an increase in global demand for beef and other meats has fueled their numbers and increased deforestation in critical forest systems like the Amazon
  • each year, the amount of forested land that is cleared — much of that propelled by demand for pasture land for cattle — releases the emissions equivalent of driving 600 million cars
  • The authors urge changes in how food is produced and distributed, including better soil management, crop diversification and fewer restrictions on trade
  • They also call for shifts in consumer behavior, noting that at least one-quarter of all food worldwide is wasted
  • But protecting the food supply and cutting greenhouse emissions can also come into conflict with each other, forcing hard choices. For instance, the widespread use of strategies such as bioenergy — like growing corn to produce ethanol — could lead to the creation of new deserts or other land degradation
  • The report also calls for institutional changes, including better access to credit for farmers in developing countries and stronger property rights
  • Planting as many trees as possible would reduce the amount of greenhouse gases in the atmosphere by about nine gigatons each year
  • But it would also increase food prices as much as 80 percent by 2050.
  • “We cannot plant trees to get ourselves out of the problem that we’re in,
  • “The trade-offs that would keep us below 1.5 degrees, we’re not talking about them. We’re not ready to confront them yet.”
  • Preventing global temperatures from rising more than 1.5 degrees Celsius is likely to require both the widespread planting of trees as well as “substantial” bioenergy to help reduce the use of fossil fuels
  • “Above 2 degrees of global warming there could be an increase of 100 million or more of the population at risk of hunger,” Edouard Davin, a researcher at ETH Zurich and an author of the report, said by email. “We need to act quickly
  • The same is true for planting large numbers of trees (something often cited as a powerful strategy to pull carbon dioxide out of the atmosphere), which can push crops and livestock onto less productive land
  • “Agricultural practices that include indigenous and local knowledge can contribute to overcoming the combined challenges of climate change, food security, biodiversity conservation, and combating desertification and land degradation,”
  • an average of three people were killed per week defending their land in 2018, with more than half of them killed in Latin America.
  • the longer policymakers wait, the harder it will be to prevent a global crisis. “Acting now may avert or reduce risks and losses, and generate benefits to society,” the authors wrote. Waiting to cut emissions, on the other hand, risks “irreversible loss in land ecosystem functions and services required for food, health, habitable settlements and production.”
Javier E

Earth's Food Supply Is Under Threat. These Fixes Would Go a Long Way. - The New York Times - 0 views

www.nytimes.com/...climate-change-food.html

food supply threat diet agriculture hunger climate change

shared by Javier E on 12 Aug 19 - No Cached
  • the planet’s land and water resources are so poorly used, according to a new United Nations report, that, as climate change puts ever-greater pressure on agriculture, the ability of humanity to feed itself is in peril.
  • The report, published in summary form Thursday by the Intergovernmental Panel on Climate Change, magnifies a dual challenge: how to nourish a growing global population, but do so in a way that minimizes agriculture’s carbon footprint.
  • Answering that challenge requires a huge overhaul of how we use land and water for food production
  • ...15 more annotations...
  • it is entirely possible to grow food that’s better for us and grow it in ways that are better for the land. Better land management techniques include limiting the use of fertilizers that contribute to emissions and planting crops that add carbon to the soil.
  • The way forward, they point out, requires reducing planet-warming emissions, removing carbon from the atmosphere by storing it in trees or soil, and changing diets, especially among the world’s wealthy.
  • it also requires a hard look at who gets to eat what
  • when it comes to land use, better forest management has the “largest potential for reducing emissions.”
  • “Farming must work with nature, not against it,
  • “The I.P.C.C.’s land report puts a big question mark on the future of industrial agriculture.”
  • Scientists often refer to these as “natural climate solutions,” and they point out that sequestering carbon in the soil not only helps slow down climate change, it can also make the soil hardier to deal with extreme weather events and ultimately increase crop yields.
  • The world’s forests are under intense threat, though, especially in the tropics. They are cleared for things we consume, including soy, palm oil and beef cattle
  • Nowhere is that more stark than in the world’s largest rain forest, the Amazon. Its destruction has increased drastically since Brazil’s far-right president, Jair Bolsonaro, took power with a promise to further open the forest to commercial exploitation.
  • Livestock can be raised on lands that are too arid to grow crops, they can be fed differently so they produce lower methane emissions and they produce manure that can fertilize soil.
  • animal protein is vital nourishment for a hungry child and raising animals has been part of the culture and livelihood for millions of people around the world.
  • But if the heaviest meat eaters in places like the United States and Australia cut back on meat, especially red meat, it would make a big difference.
  • It is entirely possible to eat well without depriving ourselves. There are tips we can borrow from many traditional cuisines.
  • Taken together, the amount of food that is wasted and unused accounts for close to a 10th of global emissions.
  • Curbing food waste is arguably the single most effective thing that can be done at an individual or household level to slow down climate change.
Javier E

Farm Bill Reflects Shifting American Menu and a Senator's Persistent Tilling - NYTimes.com - 0 views

www.nytimes.com/...nators-persistent-tilling.html

food farm subsidies agriculture

shared by Javier E on 09 Mar 14 - No Cached
  • Within the bill is a significant shift in the types of farmers who are now benefiting from taxpayer dollars, reflecting a decade of changing eating habits and cultural dispositions among American consumers. Organic farmers, fruit growers and hemp producers all did well in the new bill
  • An emphasis on locally grown, healthful foods appeals to a broad base of their constituents, members of both major parties said.
  • hile traditional commodities subsidies were cut by more than 30 percent to $23 billion over 10 years, funding for fruits and vegetables and organic programs increased by more than 50 percent over the same period, to about $3 billion.
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  • Fruit and vegetable farmers, who have been largely shut out of the crop insurance programs that grain and other farmers have enjoyed for decades, now have far greater access. Other programs for those crops were increased by 55 percent from the 2008 bill, which expired last year, and block grants for their marketing programs grew exponentially.
  • In addition, money to help growers make the transition from conventional to organic farming rose to $57.5 million from $22 million. Money for oversight of the nation’s organic food program nearly doubled to $75 million over five years.
  • Programs that help food stamp recipients pay for fruits and vegetables — to get healthy food into neighborhoods that have few grocery stores and to get schools to grow their own food — all received large bumps in the bill.
  • The bill also ties conservation requirements to crop insurance benefits, which many environmental groups praised. “I think this is the new coalition,” Ms. Stabenow said.
  • Over all, healthy food has become more politically popular because of efforts to combat childhood obesity and diabetes and a growing national interest in the farm-to-table movement promoted by the first lady, Michelle Obama, and other national figures.
Javier E

Quinoa should be taking over the world. This is why it isn't. - 0 views

www.washingtonpost.com/...-the-world-this-is-why-it-isnt

quinoa industry

shared by Javier E on 13 Jul 13 - No Cached
  • Demand started to ramp up in 2007, when Customs data show that the U.S. imported 7.3 million pounds of quinoa. Costco, Trader Joe’s, and Whole Foods began carrying the seed soon after, and the U.S. bought 57.6 million pounds in 2012, with 2013 imports projected at 68 million pounds
  • And yet, prices are skyrocketing; they tripled between 2006 and 2011, and now hover between $4.50 and $8 per pound on the shelf.
  • Part of it is that Peru itself, already the world’s biggest consumer of quinoa, patriotically started including the stuff in school lunch subsidies and maternal welfare programs.
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  • The Andean smallholders are trying to keep up with the demand. They’ve put more and more land into quinoa in recent years; Bolivia had 400 square miles under cultivation last year, up from 240 in 2009. The arid, cool land that quinoa needs was plentiful, since little else could grow there. And thus far, that trait has made it difficult to grow elsewhere.
  • U.S. industry has shown little interest in developing the ancient grain. Kellogg uses quinoa in one granola bar, and PepsiCo’s Quaker Oats owns a quinoa brand, but the biggest grain processors–Cargill and Archer Daniels Midland–say they’ve got no plans to start sourcing it. Monsanto, the world’s largest seed producer, has nothing either.
  • Instead, their research and development dollars are focused entirely on developing newer, more pest-resistant forms of corn, soybeans, wheat, sugar, and other staples. All of those crops have their own corporate lobbying associations, government subsidy programs, and academic departments devoted to maintaining production and consumption. Against that, a few researchers and independent farmers trying to increase quinoa supply don’t have much of a chance.
  • it’s hard for any new crop to make the transition from niche to mainstream.
  • For that reason, quinoa prices are likely to remain volatile for a long while yet. Brigham Young’s Rick Jellen says the lack of research funding for quinoa–relative to the other large crop programs–means that even if they come up with a more versatile strain, it won’t have the resilience to survive an infestation
Javier E

The Columbian Exchange and the Real Story of Globalization - WSJ.com - 0 views

online.wsj.com/...3454504576486421307171028.html

exchange globalization history Columbian biological

shared by Javier E on 06 Aug 11 - No Cached
  • A growing number of scholars believe that the ecological transformation set off by Columbus's voyages was one of the establishing events of the modern world. Why did Europe rise to predominance? Why did China, once the richest, most advanced society on earth, fall to its knees? Why did chattel slavery take hold in the Americas? Why was it the United Kingdom that launched the Industrial Revolution? All of these questions are tied in crucial ways to the Columbian Exchange.
  • the common nightcrawler and the red marsh worm, creatures that did not exist in North America before 1492.
  • Intoxicating and addictive, tobacco became the subject of the first truly global commodity craze.
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  • Sailors balanced out the weight by leaving behind their ships' ballast: stones, gravel and soil. They swapped English dirt for Virginia tobacco. That dirt very likely contained the common nightcrawler and the red marsh worm. So, almost certainly, did the rootballs of plants that the colonists imported.
  • In worm-free woodlands, leaves pile up in drifts on the forest floor. Trees and shrubs in wormless places depend on litter for food. When earthworms arrive, they quickly consume the leaf litter, packing the nutrients deep in the soil in the form of castings (worm excrement). Suddenly, the plants can no longer feed themselves; their fine, surface-level root systems are in the wrong place. Wild sarsaparilla, wild oats, Solomon's seal and a host of understory plants die off; grass-like species such as Pennsylvania sedge take over. Sugar maples almost stop growing, and ash seedlings start to thrive.
  • Transported in the bodies of sailors, malaria may have crossed the ocean as early as Columbus's second voyage. Yellow fever, malaria's frequent companion, soon followed. By the 17th century, the zone where these diseases held sway—coastal areas roughly from Washington, D.C., to the Brazil-Ecuador border—was dangerous territory for European migrants, many of whom died within months of arrival
  • Initially, American planters preferred to pay to import European laborers—they spoke the same language and knew European farming methods. They also cost less than slaves bought from Africa, but they were far less hardy and thus a riskier investment. In purely economic terms, the historian Philip Curtin has calculated, the diseases of the Columbian Exchange made the enslaved worker "preferable at anything up to three times the price of the European."
  • At the time, England and Scotland shared a monarch but remained separate nations. England, the bigger partner, had been pushing a complete merger for decades. Scots had resisted, fearing a London-dominated economy, but now England promised to reimburse investors in the failed Panama project as part of a union agreement. As Mr. McNeill wrote, "Thus Great Britain was born, with assistance from the fevers of Panama."
  • Eighteenth-century farmers who planted potatoes reaped about four times as much dry food matter as they did from wheat or barley. Hunger was then a familiar presence in Europe. France had 40 nationwide food calamities between 1500 and 1800, more than one every decade, according to the French historian Fernand Braudel. England had still more. The continent simply could not sustain itself. The potato allowed most of Europe—a 2,000-mile band between Ireland and the Ukraine—to feed itself. (Corn, another American crop, played a similar role in Italy and Romania.) Political stability, higher incomes and a population boom were the result. Imported from Peru, the potato became the fuel for the rise of Europe.
  • The sweet potato played a similar role in China. Introduced (along with corn) from South America via the Pacific silver trade in the 1590s, it suddenly provided a way for Chinese farmers to cultivate upland areas that had been unusable for rice paddies. The nutritious new crop encouraged the fertility boom of the Qing dynasty, but the experiment soon went badly wrong. Because Chinese farmers had never cultivated their dry uplands, they made beginners' mistakes. An increase in erosion led to extraordinary levels of flooding, which in turn fed popular unrest and destabilized the government. The new crops that had helped to strengthen Europe were a key factor in weakening China.
  • European ships accidentally imported the fungus-like organism, native to Peru, that causes the potato disease known as late blight. First appearing in Flanders in June 1845, it was carried by winds to potato farms around Paris in August. Weeks later it wiped out fields in the Netherlands, Germany, Denmark and England. Blight appeared in Ireland on Sept. 13.
  • the Columbian Exchange, like a biological Internet, has put every part of the natural world in contact with every other, refashioning it, for better or worse, at a staggering rate.
Javier E

Stop Making Us Guinea Pigs - NYTimes.com - 0 views

www.nytimes.com/...top-making-us-guinea-pigs.html

food industry safety testing agriculture regulation

shared by Javier E on 27 Mar 15 - No Cached
  • the International Agency for Research on Cancer declared that glyphosate, the active ingredient in the widely used herbicide Roundup, probably causes cancer in humans. Two insecticides, malathion and diazinon, were also classified as “probable” carcinogens by the agency
  • an announcement by the Food and Drug Administration that new breeds of genetically engineered potato and apple are safe to eat. Which they probably are, as are the genetically engineered papayas we’ve been eating for some time. In fact, to date there’s little credible evidence that any food grown with genetic engineering techniques is dangerous to human health
  • unlike Europeans, Canadians, Australians and others, we don’t subscribe to the precautionary principle, which maintains that it’s better to prevent damage than repair it.
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  • We ask not whether a given chemical might cause cancer but whether we’re certain that it does. Since it’s unethical to test the effects of new chemicals and food additives on humans, we rely on the indirect expedient of extensive and expensive animal testing
  • t the job of the F.D.A. should be to guarantee a reasonable expectation of protection from danger, not to wait until people become sick before taking products off the market
  • Even now, when it’s clear that more research must be done to determine to what degree glyphosate may be carcinogenic, it’s not clear whose responsibility it is to conduct that research.
  • Or — here’s an idea — how about Monsanto, which has made billions of dollars selling glyphosate and the associated seed technology.
  • While we’re at it, let’s finally start labeling products made with genetically engineered food
  • If G.M.O.s were largely beneficial to eaters, manufacturers would proudly boast of products containing them. The fact is that they have not.
  • We don’t need better, smarter chemicals along with crops that can tolerate them; we need fewer chemicals. And it’s been adequately demonstrated that crop rotation, the use of organic fertilizers, interplanting of varieties of crops, and other ecologically informed techniques commonly grouped together under the term “agroecology” can effectively reduce the use of chemicals.
Javier E

The next money crop for farmers: Solar panels - The Washington Post - 0 views

www.washingtonpost.com/...9-854a-7a14d7fec96a_story.html

solar energy agriculture

shared by Javier E on 23 Feb 19 - No Cached
  • According to the federal government’s Fourth National Climate Assessment, released in November, more extreme high temperatures plus increased humidity and precipitation could mean more pests and pathogens on farms throughout the Midwest in the coming decades. Productivity could drop to levels not seen since the 1980s, the report warned.
  • Proposals for midsize projects have become so popular that Illinois is hosting a lottery to determine who will be awarded contracts to sell solar electricity to large power companies in the state, which then delivers it to subscribers.
  • to meet the state’s 2025 goal, new installations to produce an additional 10,000 megawatts of energy capacity must be built
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  • Wind energy would need to increase by 5,000 megawatts over the same period,
  • “That’s a lot more mouths to feed,” Rhykerd said. “We are farming all the most productive areas already, so what you’re asking us to do is take the best, most productive land out of production. What do you use to replace that?”
  • “Soybean prices are in the toilet right now,” he said. “A farmer’s got to make a living. If they’ve got a 40-acre field that’s not as productive, it does make sense for those individuals to make that decision.
  • many counties are pushing for panels to be located on less-productive acreage “that will have a minimal impact to current farming operations.”
  • But given climate change, “there’s a huge urgency to move forward and move forward as fast as we possibly can,” he said.
  • Professors also are researching ways to grow high-value crops around the panels to keep land in production and maximize yields of energy and food.
  • “It’s not outside the realm of possibility to grow corn or beans under solar panels,” he said. “Imagine growing ginger, garlic, strawberries, a number of things that . . . could get you some bang for your buck per acre.”
Javier E

Chocolate Might Never Be the Same - The Atlantic - 0 views

www.theatlantic.com/...678053

chocolate culture crisis history economics

shared by Javier E on 17 Apr 24 - No Cached
  • Chocolate has had “mounting problems for years,” Sophia Carodenuto, an environmental scientist at the University of Victoria, in Canada, told me. The farmers who grow them are chronically underpaid. And cocoa trees—the fruits of which contain beans that are fermented and roasted to create chocolate—are tough to grow, and thrive only in certain conditions. A decade ago, chocolate giants warned that the cocoa supply, already facing environmental challenges, would soon be unable to keep up with rising demand. “But what we’re seeing now is a little bit of an explosion”
  • The simplest explanation for the ongoing cocoa shortage is extreme weather, heightened by climate change. Exceptionally hot and dry conditions in West Africa, partly driven by the current El Niño event, have led to reduced yields. Heavier-than-usual rains have created ideal conditions for black pod disease, which causes cocoa pods to rot on the branch. All of this has taken place while swollen shoot, a virus fatal to cocoa plants, is spreading more rapidly in cocoa-growing regions. Global cocoa production is expected to fall by nearly 11 percent this season,
  • Already, some West African farmers are racing to plant new trees. But they may not be able to plant their way out of future cocoa shortages. “Climate change is definitely a challenge” because it will make rainfall less predictable, which is a problem for moisture-sensitive cocoa trees, Debenham told me. Furthermore, rising temperatures and more frequent droughts will render some cocoa-growing regions unusable.
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  • Climate change isn’t the only problem. Cocoa crops in Côte d’Ivoire and Ghana, where 60 percent of the world’s cocoa come from, may already be in “structural decline,” Debenham said, citing disease, aging cocoa trees, and illegal gold mining on farmland.
  • ore important, the farmers who tend to the crops can’t afford to invest in their farms to increase their yields and bolster resilience against climate change. The bleak outlook for cocoa farmers threatens to doom cocoa-growing in the region altogether. In Ghana, the average cocoa farmer is close to 50 years old. A new generation of farmers is needed to maintain the cocoa supply, but young people may just walk away from the industry.
  • Newer chocolate alternatives may provide more satisfying counterfeits. Win-Win isn’t the only start-up producing cocoa-free chocolate, which is similar in concept to animal-free meat. The company uses plant ingredients to emulate the flavor and texture of chocolate—as do its competitors Foreverland and Voyage Foods. Another firm, California Cultured, grows actual cacao cells in giant steel tanks.
  • Cocoa shortages will affect all kinds of chocolate, but mass-produced sweets may change beyond just the prices. The erratic temperatures brought about by climate change could change the flavor of beans, depending on where they are grown
  • Variability is a concern for commercial chocolate makers, who need to maintain consistent flavors across their products. They may counteract discrepancies among different batches of beans by combining them, then roasting them at a higher temperature,
  • Commercial chocolate makers may also tweak their recipes to amp up or mimic chocolate flavors without using more cocoa. These candies contain relatively little cacao to begin with; only 10 percent of a product’s weight must be cocoa in order to qualify as chocolate in the eyes of the FDA.
  • No matter how you look at it, the future of cocoa doesn’t look good. With less cocoa available all around, chocolate may become more expensive. For high-end chocolate brands, whose products use lots of cocoa, the recent price hikes are reportedly an existential threat.
  • So much of the appeal of cheap chocolate is that it’s always been there—whether in the form of a Hershey’s Kiss, Oreo cookies, a bowl of Cocoa Puffs, or the shell of a fondant-filled egg. “You grow up with those tastes. It’s hard to fathom how pervasive it has been,” Carodenuto said. Chocolate lovers have weathered minor tweaks to these candies over the years, but the shifts happening today may be less tolerable—or at the very least more noticeable. The change that has been hardest to ignore is that cheap chocolate is no longer that cheap.
redavistinnell

The Russian Govt. has Decided to COMPLETELY BAN the Use of Any & All Genetically Modifi... - 0 views

www.realfarmacy.com/russian-ban

russian govt ban modified ingredients

shared by redavistinnell on 27 May 16 - No Cached
  • The Russian Govt. has Decided to COMPLETELY BAN the Use of Any & All Genetically Modified Ingredients in Food Production
  • In other words, Russia just blazed way past the issue of GMO labeling and shut down the use of any and all GMOs that would have otherwise entered the food supply through the creation of packaged foods (and the cultivation of GMO crops).
  • If this announcement were to be made in the United States, for example, it would mean a total transformation of the food manufacturing industry. But in Russia, the integration of GMOs is not close to the same level as in the U.S.
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  • We know that, in the United States, 90 plus percent of staple crops like corn are genetically modified, along with 94 percent of soybeans and 94 percent of cotton. A ban on GMOs in food production would radically change the entire food supply. In Russia, however, the country is much more poised for a GMO food revolution. [
  • President Vladimir Putin believes that he can keep GMOs out of the country, even while staying in compliance with the World Trade Organization’s (WTO) commandments. In a past meeting addressing the members of the Board of the Russian F
  • deration Council he stated:
Javier E

Understanding Syria: From Pre-Civil War to Post-Assad - William R. Polk - The Atlantic - 0 views

www.theatlantic.com/...281989

syria war history

shared by Javier E on 15 Dec 13 - No Cached
  • Syria is a small, poor, and crowded country. On the map, it appears about the size of Washington state or Spain, but only about a quarter of its 185,000 square kilometers is arable land. That is, “economic Syria” is about as large as a combination of Maryland and Connecticut or Switzerland.
  • Except for a narrow belt along the Mediterranean, the whole country is subject to extreme temperatures that cause frequent dust storms and periodic droughts. Four years of devastating drought from 2006 to 2011 turned Syria into a land like the American “dust bowl” of the 1930s.
  • The most important physical aspect of these storms, as was the experience in America in the 1930s, was the removal of the topsoil. Politically, they triggered the civil war.
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  • Even the relatively favored areas had rainfall of just 20 to 40 centimeters (8 to 15 inches)—where 20 centimeters (8 inches) is regarded as the absolute minimum to sustain agriculture—and the national average was less than 10 centimeters (4 inches)
  • Considering only “agricultural Syria,” the population is about five times as dense as Ohio or Belgium, but it does not have Ohio’s or Belgium’s other means of generating income.
  • Syria is not just a piece of land; it is densely populated. When I first visited Syria in 1946, the total population was less than 3 million. In 2010, it reached nearly 24 million.
  • The bottom line is that the population/resource ratio is out of balance. While there has been a marginal increase of agricultural land and more efficient cropping with better seed, neither has kept up with population growth.
  • During Ottoman rule the population was organized in two overlapping ways. First, there was no “Syria” in the sense of a nation-state, but rather provinces (Turkish: pashaliqs) that were centered on the ancient cities. The most important of these were Damascus, which may be the oldest permanently settled city in the world today, and Aleppo.
  • throughout its centuries of rule, the Ottoman Empire generally was content to have its subjects live by their own codes of behavior. It did not have the means or the incentive to intrude into their daily lives. Muslims, whether Turk or Arab or Kurd, shared with the imperial government Islamic mores and law. Other ethnic/religious “nations” (Turkish: millet) were self-governing except in military and foreign affairs.
  • the same groups also moved into mainly Muslim cities and towns, where they tended to live in more or less segregated neighborhoods that resembled medieval European urban ghettos or modern American “Little Italys” or “Chinatowns.”
  • Since this system was spelled out in the Quran and the Traditions (Hadiths) of the Prophet, respecting it was legally obligatory for Muslims. Consequently, when the Syrian state took shape, it inherited a rich, diverse, and tolerant social tradition.
  • the French created a “Greater” Lebanon from the former autonomous adjunct provinces (Turkish: sanjaqs) of Mount Lebanon and Beirut. To make it their anchor in an otherwise hostile Levant, they aimed both to make it Christian-dominated and big enough to exist as a state. But these aims were incompatible: the populations they added, taken from the pashaliq of Damascus, were mainly Muslim, so the French doomed Lebanon to be a precariously unbalanced society.
  • the French reversed course. They united the country as defined in the mandate but attempted to change its social and cultural orientation. Their new policy aimed to supplant the common language, Arabic, with French, to make French customs and law the exemplar, to promote Catholicism as a means to undercut Islam, and to favor the minorities as a means to control the Muslim majority. It was inevitable that the native reaction to these intrusions would be first the rise of xenophobia and then the spread of what gradually became a European style of nationalism.
  • When French policies did not work and nationalism began to offer an alternate vision of political life, the French colonial administration fell back on violence. Indeed throughout the French period—in contrast to the relatively laissez-faire rule of the Ottoman Empire—violence was never far below the outward face of French rule.
  • the “peace” the French achieved was little more than a sullen and frustrated quiescence; while they did not create dissension among the religious and ethnic communities, the French certainly magnified it and while they did not create hostility to foreigners, they gave the native population a target that fostered the growth of nationalism. These developments have lingered throughout the last 70 years and remain powerful forces today.
  • in the years after the French were forced out, coup leader after military dictator spoke in nationalist rhetoric but failed to lead his followers toward “the good life.”
  • for three and a half years, Syria became a part of the United Arab Republic.
  • Union did not work, so in 1961 Syrians were thrown back on their own resources. A fundamental problem they faced was what it meant to be a Syrian.
  • The more conservative, affluent, and Westernized nationalists believed that nationhood had to be built not on a religious but on a territorial base. That is, single-state nationalism (Arabic: wataniyah) was the focus of Syria’s statehood.
  • Their program, however, did not lead to success; its failure opened the way for a redefinition of nationalism as pan-Arab or folk nationalism (Arabic: qawmiyah). As it was codified by the Baath Party, it required that Syria be considered not a separate nation-state but a part of the whole Arab world and be domestically organized as a unified, secular, and at least partly Westernized state. This was a particularly difficult task because the dominant Muslim community, initially as a result of French rule and later as a result of domestic turbulence and foreign interference, regarded the members of the minority communities, particularly the Jewish community, as actual or potential turncoats.
  • as Syrians struggled for a sense of identity and came to suspect social difference and to fear the cooperation of minorities with foreigners, being an Alawi or a Christian or a Jew put people under a cloud. So, for Hafez al-Assad, the secular, nationalist Baath Party was a natural choice
  • Their answer was to try to bridge the gaps between rich and poor through a modified version of socialism, and between Muslims and minorities through a modified concept of Islam. Islam, in their view, needed to be considered politically not as a religion but as a manifestation of the Arab nation. Thus, the society they wished to create, they proclaimed, should be modern (with, among other things, equality for women), secular (with faith relegated to personal affairs), and defined by a culture of “Arabism” overriding the traditional concepts of ethnicity.
  • The “Resurrection” (Arabic: Baath) Party had its origins, like the nationalist-communist Vietnamese movement, in France. Two young Syrians, one a Christian and the other a Sunni Muslim, who were then studying in Paris were both attracted to the grandeur of France and appalled by the weakness of Syria. Like Ho Chi Minh, they wanted to both become like France and get the French out of their nation. Both believed that the future lay in unity and socialism. For Michel Aflaq and Salah Bitar, the forces to be defeated were “French oppression, Syrian backwardness, a political class unable to measure up to the challenge of the times,”
  • After Assad’s assault in 1982, the Syrian city of Hama looked like the Iraqi city of Fallujah after the American assault in 2004. Acres of the city were submerged under piles of rubble. But then, like Stalingrad after the German attack or Berlin after the Russian siege, reconstruction began. In a remarkable series of moves, Hafez al-Assad ordered the rubble cleared away, built new highways, constructed new schools and hospitals, opened new parks, and even, in a wholly unexpected conciliatory gesture, erected two huge new mosques. He thus made evident what had been his philosophy of government since he first took power: help the Syrian people to live better provided only that they not challenge his rule. In his thought and actions, his stern and often-brutal monopoly of power, he may be compared to the ruling men, families, parties, and establishments of Chinese, Iranian, Russian, Saudi Arabian, Vietnamese, and numerous other regimes.
  • Hafez al-Assad did not need to wait for leaks of documents: his intelligence services and international journalists turned up dozens of attempts by conservative, oil-rich Arab countries, the United States, and Israel to subvert his government. Most engaged in “dirty tricks,” propaganda, or infusions of money, but it was noteworthy that in the 1982 Hama uprising, more than 15,000 foreign-supplied machine guns were captured, along with prisoners including Jordanian- and CIA-trained paramilitary forces (much like the jihadists who appear so much in media accounts of 2013 Syria). And what he saw in Syria was confirmed by what he learned about Western regime-changing elsewhere.
  • As Iraq “imploded” in coups beginning in 1958 and morphed into Saddam Husain’s regime, the Syrians came to regard it as an enemy second only to Israel.
  • During the rule of the two Assads, Syria made considerable progress. By the eve of the civil war, Syrians enjoyed an income (GDP) of about $5,000 per capita. That was nearly the same as Jordan’s, roughly double the income per capita of Pakistan and Yemen, and five times the income of Afghanistan, but it is only a third that of Lebanon, Turkey, or Iran
  • In 2010, savaged by the great drought, GDP per capita had fallen to about $2,900, according to UN data. Before the civil war—and except in 2008 at the bottom of the drought, when it was zero—Syria’s growth rate hovered around 2 percent,
  • In social affairs, nearly 90 percent of Syrian children attended primary or secondary schools and between eight and nine in 10 Syrians had achieved literacy. On these measures, Syria was comparable to Iran, Saudi Arabia, and Libya despite having far fewer resources to employ.
  • Like his father, Bashar sought to legitimize his regime through elections, but apparently he never intended, and certainly did not find, a way satisfactory (to the public) and acceptable (to his regime) of enlarged political participation.
  • The lack of political participation, fear of public demands, and severe police measures made the regime appear to be a tyranny
  • This and its hostility to Israel led to large-scale, if covert, attempts at regime change by outside powers including the United States. These acts of subversion became particularly pronounced during the second Bush administration.
  • between 2 and 3 million of Syria’s 10 million rural inhabitants were reduced to “extreme poverty.”  
  • Four years of devastating drought beginning in 2006 caused at least 800,000 farmers to lose their entire livelihood and about 200,000 simply abandoned their lands, according to the Center for Climate & Security. In some areas, all agriculture ceased. In others, crop failures reached 75 percent. And generally as much as 85 percent of livestock died of thirst or hunger. Hundreds of thousands of Syria’s farmers gave up, abandoned their farms, and fled to the cities and towns
  • Syria was already a refuge for a quarter of a million Palestinians and about 100,000 Iraqis who had fled the war and occupation. Formerly prosperous farmers were lucky to get jobs as hawkers or street sweepers. And in the desperation of the times, hostilities erupted among groups that were competing just to survive.
  • And so tens of thousands of frightened, angry, hungry, and impoverished former farmers were jammed into Syria’s towns and cities, where they constituted tinder ready to catch fire.
  • Instead of meeting with the protesters and at least hearing their complaints, the government saw them as subversives. The lesson of Hama must have been at the front of the mind of every member of the Assad regime. Failure to act decisively, Hama had shown, inevitably led to insurrection. Compromise could come only after order was assured. So Bashar followed the lead of his father. He ordered a crackdown. And the army, long frustrated by inaction and humiliated by its successive defeats in confrontation with Israel, responded violently. Its action backfired. Riots broke out all over the country. As they did, the government attempted to quell them with military force. It failed. So, during the next two years, what had begun as a food and water issue gradually turned into a political and religious cause.
  • we don’t know much about the rebels. Hundreds of groups and factions—called “brigades” even when they are just a dozen or so people—have been identified. Some observes believe that there are actually over 1,000 brigades. A reasonable guess is that, including both part-time and full-time insurgents, they number about 100,000 fighters.
  • In Syria, quite different causes of splits among the brigades are evident. To understand the insurgency there, we must look carefully at the causes. The basis is religion
  • During the course of the Assad regime, the interpretation of Islam was undergoing a profound change. This was true not only of Syria but also of understanding, practice, and action in many other areas of the world.
  • tens of thousands of young foreigners flocked to Syria to fight for what they see as a religious obligation (Arabic: fi sabili’llah).
  • in Syria, while many Muslims found the Assad regime acceptable and many even joined its senior ranks, others saw its Alawi and Christian affiliations, and even its secularism and openness to Muslim participation, insupportable.
  • The foreign jihadists, like the more recent nationalists, put their emphasis on a larger-than-Syria range. For them, it is a folk nationalism not only to the Arab world but also to the wider world of Islam, affecting a billion people across the globe. What they seek is a restored Islamic world, a Dar ul-Islam, or a new caliphate.
  • the aims of the two broad groups—the Syrians and the foreigners—have grown apart in a way similar to the split that occurred in Arab nationalism. The Syrians focus on Syria and seek the overthrow of the Assad regime much as their fathers and grandfathers focused on the task of getting the French out of their country—their watan. Their nationalism is single-country oriented
  • all the rebels regard the conflict in Syria as fundamentally a religious issue. Particularly for the native rebels, as I have pointed out, the religious issue is overlaid by ethnic complexities.
  • It would be a mistake to regard the Syrian war, as some outside observers have done, as a fight between the forces of freedom and tyranny. If the opponents of the regime are fighting for some form of democracy, they have yet to make their voices heard.
  • as in Afghanistan, they have fought one another over territory, access to arms, leadership, and division of spoils as bitterly as they have fought their proclaimed enemy. This fracturing has made them impossible to defeat—as the Russians experienced in Afghanistan—but also, so far at least, incapable of governing on a national scale. But they are moving in that direction.
  • All observers agree that the foreign-controlled and foreign-constituted insurgent groups are the most coherent, organized, and effective. This is little short of astonishing as they share no common language and come from a wide variety of cultures.
  • Paradoxically, governments that would have imprisoned the same activists in their own countries have poured money, arms, and other forms of aid into their coffers. The list is long and surprising in its makeup: it includes Turkey; the conservative Arab states, particularly Qatar and Saudi Arabia; the EU member states; and the U.S.
  • The United States has a long history of covertly aiding insurgents in Syria, and has engaged in propaganda, espionage, and various sorts of dirty tricks. The rebels, naturally, have regarded the aid they’ve received as insufficient, while the government has regarded it as a virtual act of war. Both are right: it has not been on a scale that has enabled the rebels to win, but it is a form of action that, had another country engaged in it, seeking to overthrow the government, any American or European administration would have regarded as an act of war under international law.
  • Such covert intervention, and indeed overt intervention, is being justified on two grounds, the first being that the Syrian government is a tyranny. By Western standards, it is undoubtedly an authoritarian regime
  • However, the standards Western nations proclaim have been applied in a highly selective way. The EU and the U.S. enjoy cordial and mutually beneficial relations with dozens of tyrannical governments including most of the countries now attempting to regime-change Syria.              
  • Senior rebels have publicly threatened to carry out a genocide of the country’s main ethnic/religious minority, the Alawis. Scenes being enacted in Syria today recall the massacres and tortures of the wars of religion in 16th- and 17th-century Europe.
  • Most urgent in the minds of the EU and the U.S. is the second justification for intervention: the Syrian government is charged with using illegal chemical weapons. This is a very serious charge. However, doubts remain about who actually used the weapons. And, more importantly, even though the weapons are indeed horrible and are now generally considered illegal, several other states (the U.S., Israel, Egypt, and Iraq) have used them. Terrible as they are, they are only a small part of the Syrian problem—more than 99 percent of the casualties and all of the property damage in the war have been the result of conventional weapons. Getting rid of chemical weapons will neither in and of itself stop the war nor create conditions favorable to a settlement.
  • the cost of the war has been immense. And, of course, it is not over. We have only guesses on the total so far. One estimate is that the war has cost Syria upwards of $150 billion. Whole cities now resemble Stalingrad or Berlin in World War II. More than 2 million people have fled abroad while more than 4 million are internal refugees, remaining in Syria.
  • Lebanon. Even though there is little fighting there, the conflict in Syria is estimated to have cost that little country about $7.5 billion and doubled unemployment to 20 percent. About 1 million Lebanese were already judged by the World Bank as “poor,” and an additional 170,000 are now thought to have been pushed into poverty. The Syrian refugee population in the country has reached at least 1 million, making Syrians now almost a third of the total Lebanese population.
  • In Jordan, the story is similar. Half a million refugees are camped out there. One refugee encampment in the country houses over 100,000 people and has become Jordan’s fifth-largest city
  • However reprehensible the Syrian government may be in terms of democracy, it has not only given refugees and minorities protection but also maintained the part of Syria that it controls as a secular and religiously ecumenical state.
  • Tragic as these numbers are—the worst for nearly a century—factored into them is that Syria has lost the most precious assets of poor countries: most of the doctors and other professionals who had been painstakingly and expensively educated during the last century
  • Even more “costly” are the psychological traumas: a whole generation of Syrians have been subjected to either or both the loss of their homes and their trust in fellow human beings. Others will eventually suffer from the memory of what they, themselves, have done during the fighting. Comparisons are trivial and probably meaningless, but what has been enacted—is being enacted—in Syria resembles the horror of the Japanese butchery of Nanjing in World War II and the massacres in the 1994 Hutu-Tutsi conflict in Rwanda.
  • How the victims and the perpetrators can be returned to a “normal life” will be the lingering but urgent question of coming generations in Syria and elsewhere.
  • one in four or five people in the world today are Muslim: roughly 1.4 billion men, women, and children. That whole portion of the world’s population has its eyes on Syria. What happens there is likely to have a ripple effect across Asia and Africa. Thus, even though it is a small and poor country, Syria is in a sense a focal point of world affairs.
  • Unlike the Iraq and Afghan wars, the Syrian conflict will also have a “blowback” effect on the countries from which the Muslim fundamentalist insurgents come. It is in recognition of this fact that Russian President Vladimir Putin decided to intervene in the Syrian war.
  • Even if fighting dies down, “lasting and bitter war,” like the wars in Iraq and Afghanistan—regardless of what American and European politicians say or even hope—will necessarily involve “boots on the ground.” That is, it will be fought with guerrilla and terrorist tactics on the rebel side against the now-typical counterinsurgency methods on the other side.
  • Javier E on 15 Dec 13
     
    "How drought, foreign meddling, and long-festering religious tensions created the tragically splintered Syria we know today. "
Javier E

The Tiny Swiss Company That Thinks It Can Help Stop Climate Change - The New York Times - 0 views

www.nytimes.com/...s-business-climate-change.html

climate change tech

shared by Javier E on 13 Feb 19 - No Cached
  • The scientist and historian Vaclav Smil called Haber-Bosch “the most important technical invention of the 20th century.” Bosch had effectively removed the historical bounds on crop yields, so much so that he was widely credited with making “bread from air.” By some estimates, Bosch’s work made possible the lives of more than two billion human beings over the last 100 years.
  • They depend on electric fans to pull air into the ducts and over a special material, known as a sorbent, laced with granules that chemically bind with CO₂; periodic blasts of heat then release the captured gas from the sorbent, with customized software managing the whole catch-and-release cycle.
  • “The first thing they said was: ‘This will never work technically.’ And finally in 2017 we convinced them it works technically, since we built the big plant in Hinwil. But once we convinced them that it works technically, they would say, ‘Well, it will never work economically.’ ”For the moment, skeptics of Climeworks’s business plan are correct: The company is not turning a profit.
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  • it faces the same daunting task that confronted Carl Bosch a century ago: How much can it bring costs down? And how fast can it scale up
  • They believe that over the next seven years they can bring expenses down to a level that would enable them to sell CO₂ into more lucrative markets. Air-captured CO₂ can be combined with hydrogen and then fashioned into any kind of fossil-fuel substitute you want. Instead of making bread from air, you can make fuels from air.
  • What Gebald and Wurzbacher really want to do is to pull vast amounts of CO₂ out of the atmosphere and bury it, forever, deep underground, and sell that service as an offset
  • companies like Climeworks face a quandary: How do you sell something that never existed before, something that may never be cheap, into a market that is not yet real?
  • It’s arguably the case, in fact, that when it comes to reducing our carbon emissions, direct air capture will be seen as an option that’s too expensive and too modest in impact. “The only way that direct air capture becomes meaningful is if we do all the other things we need to do promptly,” Hal Harvey, a California energy analyst who studies climate-friendly technologies and policies, told me
  • In short, the best way to start making progress toward a decarbonized world is not to rev up millions of air capture machines right now. It’s to stop putting CO₂ in the atmosphere in the first place.
  • If the nations of the world were to continue on the current track, it would be impossible to meet the objectives of the 2016 Paris Agreement, which set a goal limiting warming to 2 degrees Celsius or, ideally, 1.5 degrees. And it would usher in a world of misery and economic hardship. Already, temperatures in some regions have climbed more than 1 degree Celsius, as a report by the Intergovernmental Panel on Climate Change noted last October. These temperature increases have led to an increase in droughts, heat waves, floods and biodiversity losses and make the chaos of 2 or 3 degrees’ additional warming seem inconceivable
  • A further problem is that maintaining today’s emissions path for too long runs the risk of doing irreparable damage to the earth’s ecosystems — causing harm that no amount of technological innovation can make right. “There is no reverse gear for natural systems,” Harvey says. “If they go, they go. If we defrost the tundra, it’s game over.” The same might be said for the Greenland and West Antarctic ice sheets, or our coral reefs. Such resources have an asymmetry in their natural architectures: They can take thousands or millions of years to form, but could reach conditions of catastrophic decline in just a few decades.
  • To have a shot at maintaining a climate suitable for humans, the world’s nations most likely have to reduce CO₂ emissions drastically from the current level — to perhaps 15 billion or 20 billion metric tons per year by 2030; then, through some kind of unprecedented political and industrial effort, we need to bring carbon emissions to zero by around 2050
  • To preserve a livable environment we may also need to extract CO₂ from the atmosphere. As Wurzbacher put it, “if you take all these numbers from the I.P.C.C., you end up with something like eight to 10 billion tons — gigatons — of CO₂ that need to be removed from the air every year, if we are serious about 1.5 or 2 degrees.
  • Through photosynthesis, our forests take extraordinary amounts of carbon dioxide from the atmosphere, and if we were to magnify efforts to reforest clear-cut areas — or plant new groves, a process known as afforestation — we could absorb billions more metric tons of carbon in future years.
  • we could grow crops specifically to absorb CO₂ and then burn them for power generation, with the intention of capturing the power-plant emissions and pumping them underground, a process known as bioenergy with carbon capture and storage, or BECCS
  • Ever since the Industrial Revolution, human societies have produced an excess of CO₂, by taking carbon stores from deep inside the earth — in the form of coal, oil and gas — and from stores aboveground (mostly wood), then putting it into the atmosphere by burning it. It has become imperative to reverse the process — that is, take CO₂ out of the air and either restore it deep inside the earth or contain it within new surface ecosystems.
  • “It’s not about saying, ‘I want to plant a tree.’ It’s about saying, ‘We want to plant a billion trees.’
  • “We have to come to grips with the fact that we waited too long and that we took some options off the table,” Michael Oppenheimer, a Princeton scientist who studies climate and policy, told me. As a result, NETs no longer seem to be just interesting ideas; they look like necessities. And as it happens, the Climeworks machines on the rooftop do the work each year of about 36,000 trees.
  • air capture could likewise help counter the impact of several vital industries. “There are process emissions that come from producing iron and steel, cement and glass,” she says, “and any time you make these materials, there’s a chemical reaction that emits CO₂.” Direct air capture could even lessen the impacts of the Haber-Bosch processes for making fertilizer; by some estimates, that industry now accounts for 3 percent of all CO₂ emissions.
  • Wind and solar are now the cheapest forms of energy in the right locations,” Pacala says. “The return on those investments, if you calculated it, would blow the doors off anything in your portfolio. It’s like investing in early Apple. So it’s a spectacular story of success. And direct air capture is precisely the same kind of problem, in which the only barrier is that it’s too costly.”
  • what all the founders have in common is a belief that the cost of capturing a ton of carbon will soon drop sharply.
  • M.I.T.’s Howard Herzog, for instance, an engineer who has spent years looking at the potential for these machines, told me that he thinks the costs will remain between $600 and $1,000 per metric ton
  • He points out that because direct-air-capture machines have to move tremendous amounts of air through a filter or solution to glean a ton of CO₂ — the gas, for all its global impact, makes up only about 0.04 percent of our atmosphere — the process necessitates large expenditures for energy and big equipment. What he has likewise observed, in analyzing similar industries that separate gases, suggests that translating spreadsheet projections for capturing CO₂ into real-world applications will reveal hidden costs. “I think there has been a lot of hype about this, and it’s not going to revolutionize anything,
  • Climeworks’s current goal is to remove 1 percent of the world’s annual CO₂ emissions by the mid 2020s.
  • “Basically, we have a road map — $600, down to $400, down to $300 and $200 a ton,” Wurzbacher said. “This is over the next five years. Down to $200 we know quite well what we’re doing.” And beyond $200, Wurzbacher suggested, things get murkier.
  • To actually capture 1 percent of the world’s carbon emissions by 2025 would, by Gebald’s calculations, require that Climeworks build 250,000 carbon-capture plants like the ones on the roof at Hinwil. That adds up to about 4.5 million carbon collectors
  • The Climeworks founders therefore try to think of their product as the automotive industry might — a piece of mass-produced technology and metal, not the carbon they hope to sequester.
  • “Every CO₂ collector has about the same weight and dimensions of a car — roughly two tons, and roughly 2 meters by 2 meters by 2 meters,” Gebald said. “And all the methods used to produce the CO₂ collectors could be well automated. So we have the automotive industry as a model for how to produce things in large quantities for low cost.
  • n 1954, the economist Paul Samuelson put forward a theory that made a distinction between “private-consumption goods” — bread, cars, houses and the like — and commodities that existed apart from the usual laws of supply and demand.
  • the other type of commodity Samuelson was describing is something now known as a “public good,” which benefits everyone but is not bought, sold or consumed the same way
  • direct air capture’s success would be limited to the size of the market for private goods — soda fizz, greenhouse gas — unless governments decided to intervene and help fund the equivalent of several million (or more) lighthouses.
  • An intervention could take a variety of forms. It could be large grants for research to find better sorbent materials, for instance, which would be similar to government investments that long ago helped nurture the solar- and wind-power industries. But help could also come by expanding regulations that already exist.
  • The Climeworks founders told me they don’t believe their company will succeed on what they call “climate impact” scales unless the world puts significant prices on emissions, in the form of a carbon tax or carbon fee.
  • “Our goal is to make it possible to capture CO₂ from the air for below $100 per ton,” Wurzbacher says. “No one owns a crystal ball, but we think — and we’re quite confident — that by something like 2030 we’ll have a global average price on carbon in the range of $100 to $150 a ton.” There is optimism in this thinking
  • A company that sells a product or uses a process that creates high emissions — an airline, for instance, or a steel maker — could be required to pay carbon-removal companies $100 per metric ton or more to offset their CO₂ output. Or a government might use carbon-tax proceeds to directly pay businesses to collect and bury CO₂.
  • “It doesn’t cost too much to pump CO₂ underground,” Stanford’s Sally Benson says. Companies already sequester about 34 million metric tons of CO₂ in the ground every year, at a number of sites around the world, usually to enhance the oil-drilling process. “The costs range from $2 to $15 per ton. So the bigger cost in all of this is the cost of carbon capture.”
  • The weekend before, Gutknecht told me, he received 900 unsolicited inquiries by email. Many were from potential customers who wanted to know how soon Climeworks could bury their CO₂ emissions, or how much a machine might cost them.
  • A Climeworks app could be installed on my smartphone, he explained. It could then be activated by my handset’s location services. “You fly over here to Europe,” he explained, “and the app tells you that you have just burned 1.7 tons of CO₂. Do you want to remove that? Well, Climeworks can remove it for you. Click here. We’ll charge your credit card.
  • The vast and constant market demand for fuel is why Carbon Engineering has staked its future on synthetics. The world currently burns about 100 million barrels of oil a day.
  • “So let’s say you’d have to supply something like 50 million barrels a day in 2050 of fuels,” he said. “That’s still a monster market.”
  • Carbon Engineering’s chief executive, added that direct-air-capture synthetics have an advantage over traditional fossil fuels: They won’t have to spend a dime on exploration
  • our plants, you can build it right in the middle of California, wherever you have air and water.” He told me that the company’s first large-scale facility should be up and running by 2022, and will turn out at least 500 barrels a day of fuel feedstock — the raw material sent to refineries.
  • Climeworks recently joined a consortium of European countries to produce synthetic methane that will be used by a local trucking fleet. With different tweaks and refinements, the process could be adapted for diesel, gasoline, jet fuel — or it could be piped directly to local neighborhoods as fuel for home furnaces.
  • the new fuels are not necessarily cheaper. Carbon Engineering aspires to deliver its product at an ultimate retail price of about $1 per liter, or $3.75 per gallon. What would make the product competitive are regulations in California that now require fuel sellers to produce fuels of lower “carbon intensity.” To date this has meant blending gas and diesel with biofuels like ethanol, but it could soon mean carbon-capture synthetics too.
  • Since they’re made from airborne CO₂ and hydrogen and could be manufactured just about anywhere, they could rearrange the geopolitical order — tempering the power of a handful of countries that now control natural-gas and oil markets.
  • From an environmental standpoint, air-capture fuels are not a utopian solution. Such fuels are carbon neutral, not carbon negative. They can’t take CO₂ from our industrial past and put it back into the earth
  • Even so, these fuels could present an enormous improvement. Transportation — currently the most significant source of emissions by sector in the United States — could cease to be a net emitter of CO₂
  • “If you can do one carbon-capture facility, where Carbon Engineering or Climeworks can build a big plant, great. You need to do that 5,000 times. And to capture a million tons of CO₂ with direct air capture, you need a small power plant just to run that facility. So if you’re going to build one direct-air-capture facility every day for the next 30 years to get to some of these scenarios, then in addition, we have to build a new mini power plant every day as well.
  • It’s also the case that you have to address two extraordinary problems at the same time, Peters added. “To reach 1.5 degrees, we need to halve emissions every decade,” he said. That would mean persuading entire nations, like China and the United States, to switch from burning coal to using renewables at precisely the same time that we make immense investments in negative-emission technologies.
  • this would need to be done even as governments choose among competing priorities:
  • “The idea of bringing direct air capture up to 10 billion tons by the middle or later part of the century is such a herculean task it would require an industrial scale-up the likes of which the world has never seen,”
  • Pacala wasn’t pessimistic about making a start. He seemed to think it was necessary for the federal government to begin with significant research and investments in the technology — to see how far and fast it could move forward, so that it’s ready as soon as possible
  • Gebald and Wurzbacher seemed to regard the climate challenge in mathematical terms. How many gigatons needed to be removed? How much would it cost per ton? How many Climeworks machines were required? Even if the figures were enormous, even if they appeared impossible, to see the future their way was to redefine the problem, to move away from the narrative of loss, to forget the multiplying stories of dying reefs and threatened coastlines — and to begin to imagine other possibilities.
Javier E

'People are dying': how the climate crisis has sparked an exodus to the US | Global dev... - 0 views

www.theguardian.com/...risis-migration-drought-famine

climate crisis development drought famine central america starvation migration

shared by Javier E on 29 Jul 19 - No Cached
  • In theory, the rainy season here should last from late April to October, with a drier period in July and August known as the canícula – a regional peculiarity that requires two short harvests.
  • But the past decade has seen frequent, intense droughts and late rains due to unusually hot and dry canículas and prolonged years of El Niño – the warm phase of a complex weather cycle caused by increased Pacific surface temperatures.
  • “Over the past six years, the lack of rainfall has been our biggest problem, causing crops to fail and widespread famine,”
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  • “Normal, predictable weather years are getting rarer,”
  • n 2018, drought-related crop failures directly affected one in 10 Guatemalans, and caused extreme food shortages for almost 840,000 people
  • since October 2018, more than 167,000 Guatemalans travelling in family groups have been apprehended at the US border, compared with 23,000 in 2016.
  • Those who remain, often depend on money sent home by emigres, especially in rural areas, which received more than half the $9.2bn of remittances sent to Guatemala in 2018.
  • “Without doubt climate and environmental changes impact food security. For those who depend on agriculture the situation is very precarious, they are very vulnerable,”
  • Guatemala has the sixth-highest malnutrition rate in the world with at least 47% of children suffering chronic malnourishment. Malnutrition rates are even higher among the country’s 24 indigenous communities, rising to over 60% in Camotán.
  • “The government strategy [to tackle malnutrition] has good elements, but in practice it has been limited to putting out fires, dealing with emergencies, not tackling structural problems or corruption in public administration,” said Paola Cano, a nutritionist and public policy analyst. “Without international aid, even more people would be dying.”
  • “This isn’t poverty – or even extreme poverty: this is a famine, and people are dying,”
  • Families face an impossible choice: stay and risk starvation, or gamble everything on the perilous migrant trail. “They risk their lives if they stay – and if they go,
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