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while increasing selectivity suggests better students than in years past, in truth the most competitive applicants couldn’t get more amazing if they levitated.

it’s hard telling so many students no, Mr. Retif says. “Some people say, ‘Hey, you invited me.’

He describes his students as smart, engaged and imaginative but not necessarily more than they were 10 years ago, when Columbia had far fewer applicants.

Georgetown enrolled a record 142 black students, selected from a pool of 1,400.

Harvard enlists students to call and e-mail thousands of prospective minority applicants with high test scores.

the push for more inclusiveness inevitably leads to more exclusivity

Georgetown buys names of students with PSAT scores equivalent to 1270 on the SAT critical reading and math sections, and grade-point averages of A- or better. There are only so many students with these attributes to go around — about 44,000 a year, out of 1.5 million test takers. Georgetown lowers that threshold to search for another 5,000 or so under-represented minority students.

“If you succeed in getting into a selective college, it would take a pretty extraordinary person not to think you’ve already done something pretty terrific,” he says. “One of the hazards of this arms race is that it can inculcate a feeling of self-satisfaction on the part of the student, as well as the institution.”

Princeton, whose freshman class this year is 37 percent minority students, 17 percent athletes, 13 percent legacies and 11 percent international students. “Among very, very good schools, a huge percentage of the class is not in play on academic grounds,”

If one is to dismiss the role of Chritianity, one should at least take on the extremely rich literature associated with such names as Edward Grant, Toby Huff, James Hannam, and others, of which Morris shows not even a minimal awareness.

Morris's emphasis on a common cultural humanity is consistent with the officially established academic ideology of "diversity" (see Peter Wood's book, Diversity: The Invention of a Concept), which is intended precisely to do away with the notion that Western nations have a distinctive, particular identity.

The argument that the Scientific Revolution was made possible by the "requirements" for new knowledge occasioned by travel and exploration across the Atlantic is true only in the sense that this was part of a much wider set of institutional and intellectual developments with a long background history. Geography always matters; it is always there, but there is no way one can draw a neat line of causation from geographical mobility and colonization to Newtonian physics. For a far better line of argumentation, see the newly release, and more intelligently argued _Intellectual Curiosity and the Scientific Revolution_ (2010), by Toby Huff.

geography has shaped the development and the distribution of power and wealth in the world over the last 15,000 years, but at the same time the development of societies has changed what the geography means across this period. This is the core thing in the book."

next it is the British who are passively required to become inventive: "As the 18th century goes on, the British, in particular, find that the new wealth coming in from the new market economy is pushing up wages, making it rather difficult for the British to compete with some other European countries in their manufactures. The British, in particular, start facing the need to mechanize production and, ideally, to tap into new energy sources."

My view is the opposite; the Europeans who colonized the Americas and made revolutions in all spheres of life, in ancient, medieval, and modern times, were the most active, restless humans on earth. (And I might add that this disposition was nurtured by the geographical landscape of the European landmass which runs from the Pontic steppes all the way to the Atlantic). Morris's argument on British good luck in the possession of coal and colonies comes from A. G. Frank and Pomeranz; this is how Morris, apparently, integrates the long term and the short term, and, in this respect, goes beyond Diamond.

He finds it a bit alarming that Americans speak of decline as if it were a terrible thing; after all, "if you just substitute America and China, you get really remarkably similar kinds of things." It makes no difference if the US or China is the dominant power in the world.

This way of thinking is conterminous with Morris's geographical determinism and his claim that humans are all the same regardless of cultural background, religious beliefs and intellectual life. Americans and the Chinese are practically (in terms of what matters, economic growth and biological longevity) the same, or at least similarly enough that their difference don't really make much of a difference.

“When technology made the threshold of entry into communication high, the amount of attention relative to the amount of information to which it could be paid was relatively large.” That made the limits of our media-consumption time irrelevant. But now the analog limits are gone.

we become aware of its value, and we want that value to be convertible into other forms of value (as capitalism trains us to expect).

The open-endedness makes us feel the information flow as “overload”—it is never simply settled as what it is, and requires continual decisionmaking from us, continual reaffirmation of the filters we’ve chosen. My RSS feed demands more from me than a newspaper, because I’m responsible at a meta level for what information it brings me; before, my decisionmaking would end with the decision to buy a paper. Now I have to tell myself I have enough, even as the culture tells me that in general, too much is never enough, and “winning” is having more.

As a result, I start to feel cheated by time because I can’t amass more of it. I become alienated from it rather inhabiting it, which makes me feel bored in the midst of too many options. The sense of overload is a failure of our focus rather than the fault of information itself or the various media. Calling it “attention” in the contemporary sense and economizing it doesn’t repair focus so much as redefine it as a shorter span, as inherently fickle and ephemeral.

I fear that expecting to profit from paying attention is a mistake, a kind of category error. Attention seems to me binary—it is engaged or it isn’t; it isn’t amenable to qualitative evalution. If we start assessing the quality of our attention, we get pulled out of what we were paying attention to, and pay attention to attention to some degree, becoming strategic with it, kicking off a reflexive spiral that leads only to further insecurity and disappointment. Attention is never profitable enough, never sufficient.

serendipity is a better attention-management strategy, a more appropriate way to deal with those times when we can no longer focus and become suddenly aware that we need to direct our attention somewhere.

One of the two major causes of distress, Luthar found, was the “pressure to excel at multiple academic and extracurricular pursuits.”

From their answers, Luthar constructed a profile of elite American adolescents whose self-worth is tied to their achievements and who see themselves as catastrophically flawed if they don’t meet the highest standards of success.

Middle-class kids, she told me, generally do not live with the expectation that they should go to Stanford or earn $200,000 a year. “If I’ve never been to the moon,” she said of middle-class families, “why would I expect my kids to go there?” The yardstick for the children of the meritocratic elite is different, and it can intimidate as much as it can empower.

The second major cause of distress that Luthar identified was perhaps more surprising: Affluent kids felt remarkably isolated from their parents.

The kids in the affluent communities she studied felt their parents to be no more available to them, either emotionally or physically, than the kids in severe poverty did.

Some of the measures Luthar used were objective: Did the family eat dinner together, or hang out in the evenings? Here, she discovered that some busy parents would leave adolescents alone in the afternoon and evening and often weren’t home at all during those hours

Children had the sense that their parents monitored their activities and cared deeply about how they were spending their time, but that didn’t translate into feeling close. Many children felt they were being prodded toward very specific goals and behaviors by parental cues, some subtle, some less so.

a feeling of closeness to parents was inversely linked to household income, meaning that the most-affluent kids felt the most alienated.

In the past couple of years, other best sellers have sounded a similar note. William Deresiewicz, a former Yale professor who contributes to this magazine, argues in Excellent Sheep that elite education “manufactures students who are smart and talented and driven, yes, but also anxious, timid, and lost, with little intellectual curiosity and a stunted sense of purpose.”

But it turns out that this combination can be just as hard on a child’s well-being.

Since Levine wrote The Price of Privilege, she’s watched the stress in the Bay Area and in affluent communities all over the country become more pervasive and more acute.

Now, she reports, the teenagers have no sense of agency. They still complain bitterly about all the same things, but they feel they have no choice.

Many have also fallen prey to what Levine calls a “mass delusion” that there is but one path to a successful life, and that it is very narrow

Adolescents no longer typically identify parents or peers as the greatest source of their stress, Levine says. They point to school. But that itself may suggest a submission of sorts—the unquestioned adoption of parental norms.

Starting in seventh grade, the rich cohort includes just as many kids who display troubling levels of delinquency as the poor cohort, although the rule-breaking takes different forms. The poor kids, for example, fight and carry weapons more frequently, which Luthar explains as possibly self-protective. The rich kids, meanwhile, report higher levels of lying, cheating, and theft.

The meeting she attended with select parents, scholars, mental-health professionals, and community leaders was academically rigorous and yielded many important insights. But it was “eerie” in its almost complete lack of feeling

“There are a lot of very hard truths that are just not being spoken.”

Gunn is more than 40 percent Asian, and some non-Asian parents, particularly ones who’d grown up in town when the Asian population was smaller, felt the shift was poisoning the culture of the entire school.

Her first semester, Chiu got an F on a geometry test, which “totally traumatized me.” Her relationship with her parents started to fray, “because it just took too much energy to speak in a polite tone of voice.” She began to dread swim practice and even Girl Scouts and band, “but I didn’t want to be a quitter.” She remembers wishing that someone had broken up with her, or that she was anorexic, or that she had some reason to explain to her parents why she felt so sad. “I also felt like I was already saying that I was too stressed, and nobody—neither my parents nor my teachers—seemed to care or take me seriously.

well-educated parents are quick to distance themselves from the Tiger Mom. We might admire her children’s accomplishments, but we tend to believe these can be coaxed out of a child through applause, not scolding. In fact, this particular combination of lavish praise and insistence on achievement defines our era of protective, meritocratic parenting

In March, after spending two days among Palo Alto’s parents and civic leaders, Luthar came to see the community, still in shock over the suicides, as hovering somewhere between fear and denial.

Providing praise and love when a child performs especially well can look like healthy parenting, he says, because the parents are giving the child more of a good thing. But if praise comes only when a child succeeds, the child is likely to develop a sense that his or her parents’ affection depends upon good grades, or touchdowns, or mastery of a religious text, or whatever the parents’ priorities might be.

The aim of healthy parenting, Assor says, should not be to shower children only with praise and trophies, or to encourage self-esteem based on no real achievements. It should be to disentangle love from the project of parental or pedagogical guidance

Giving specific, positive feedback about something a child has tried hard at, or critical yet constructive feedback when a child fails, is perfectly appropriate. “But being warm and nice is a different matter,” he says. “We want to be nice and warm also when our kids do not achieve and when they do not try hard to achieve.”

The hope is that, secure in love, a child can experiment more freely and begin to find his or her own voice.

With the help of therapists and time, Chiu could better explain what she had experienced—depression, the dangers of not sleeping enough. She learned that her idea that she could escape by manufacturing a mental-health crisis was itself a sign of a mental-health crisis.

Not atypically for people who come to consider suicide, she’d lost her ability to think clearly or solve problems, and ended up trapped in a tunnel ruminating about escape, until self-destruction became the only light she could see.

Almost by definition, suicide points to underlying psychological vulnerability. The thinking behind it is often obsessive and then impulsive; a kid can be ruminating about the train for a long time and then one night something ordinary—a botched quiz, a breakup—leads him or her to the tracks.

the closer I got to the heart of this story, the less I felt I understood that link. Some details neatly fit the narrative that academic pressure has caused lethal amounts of stress in Palo Alto—Taylor Chiu’s experience, for example. Will Dickens, who died in 2009, had a learning disability, and his mother, Janet Dixon-Dickens, told me he never forgot it at Gunn. Cameron Lee, on the other hand, wasn’t obviously oppressed by schoolwork, and neither was J.P. Blanchard, or Sonya Raymakers, a girl who died in June 2009, soon after being accepted into her dream program at New York University.

In these days of assumed meritocracy, where children can be turned into anything, we admire them as displays of remarkable engineering, to be tweaked and fine-tuned into bilingual perfection. What we’ve lost, perhaps, is a sense that there may be things about them we can’t know or understand, and that that mysterious quality, separate from us, is what we should marvel at.

Admitting we don’t entirely know why teenagers kill themselves isn’t an invitation to do nothing to prevent it from happening. It’s just a call for humility, a short pause to acknowledge that a sense of absolute certainty about what children should do or be or how they should operate is part of what landed us here.

these cerebral gratifications are brief and ultimately unsatisfying

His thirst for understanding can never be satisfied: Each moment of knowing gives rise to a new moment of not-knowing.

The other characters in this smart, timely and highly entertaining novel all have their own troubles with, for lack of a more specific term, technology

This is the shadow under which we operate. What is all this convenience and quick-fix distraction doing to people, to families, to society? Is it bringing people together or driving us apart? Are we using it, or is it using us?

Donny’s company is experimenting with an algorithm that allows people to play out alternative virtual-reality scenarios from their pasts — their “multiverses”

He makes Amy his guinea pig, using intimate details about her that his indiscreet mother has shared with him. Her would-be lives spin out in front of her.

What if? These fictional scenarios are utterly convincing and fill us with as much confusion, fear and longing as they do Amy. “It’s like nostalgia, only a billion times worse,”

As the book gathers itself toward its conclusion, the crises that strike the family are all too non-virtual. Their machines cannot help them. We can play out multiple scenarios, dream multiple fantasies, write multiple stories in our heads, but in the end we have only one — complicated, imperfect, hard-to-face — reality.

Many of the founding faculty members' "throughout the period of Reconstruction and well into the twentieth century, advocated segregation, the inferiority of African-Americans, and openly embraced the ideology of the Lost Cause of southern slavery,” that recast the South as an idyllic place for both slaves and masters and the Civil War as a battle fought over Southern honor, not slavery

The faculty opposed racial equality after Emancipation and advocated for the maintenance of white political control and against extending suffrage to African Americans, the report said

In the nineteenth and early twentieth centuries, the seminary faculty relied on pseudoscience to justify its white supremacist positions, concluding that "supposed black moral inferiority was connected to biological inferiority,

“It is past time that The Southern Baptist Theological Seminary — the first and oldest institution of the Southern Baptist Convention, must face a reckoning of our own,” Mohler wrote.

a spokesman for Mohler, said the theologian launched the historical investigation because people asked him specific questions “he didn’t know the answer to. We knew there was involvement. We didn’t know the full history.

What does matter, the experts said, are the actions the seminary takes from here and whether it makes reparations.

Jemar Tisby, a historian who writes about race and Christianity, said he expects many white Evangelicals will push back on the report by saying the seminary is being divisive and re-litigating its past

The school’s leadership needs to sit down with racial and ethnic minorities and “let themselves be led” to racial reconciliation, Tisby said. “They are at the very beginning of the journey,”

Critics and other observers said the Southern Baptist Convention for too long has been hesitant to take full ownership of its past, for decades framing its split with northern Baptists as one over theological differences, not slavery

“I think that what he’s trying to do is he’s trying to force the Convention to have a conversation on race and racism that the Convention has really not wanted to have,

while the report is “a step in the right direction,” some sections seem to soften the severity of the seminary’s racist actions. He called the report’s description of faculty’s mixed record on the civil rights movement “double-handed”

In 1995, the Southern Baptist Convention adopted a resolution stating its explicit connection to slavery: “Our relationship to African-Americans has been hindered from the beginning by the role that slavery played in the formation of the Southern Baptist Convention; many of our Southern Baptist forbears defended the right to own slaves, and either participated in, supported, or acquiesced in the particularly inhumane nature of American slavery; and in later years Southern Baptists failed, in many cases, to support, and in some cases opposed, legitimate initiatives to secure the civil rights of African-Americans.”

Mohler wrote in the report. “At that time, I think it is safe to say that most Southern Baptists, having made this painful acknowledgment and lamenting this history, hoped to dwell no longer on the painful aspects of our legacy. That is not possible, nor is it right,” he wrote. “We have been guilty of a sinful absence of historical curiosity. We knew, and we could not fail to know, that slavery and deep racism were in the story."

“[T]he moral burden of history requires a more direct and far more candid acknowledgment of the legacy of this school in the horrifying realities of American slavery, Jim Crow segregation, racism and even the avowal of white racial supremacy,” Mohler wrote in the report. “The fact that these horrors of history are shared with the region, the nation, and with so many prominent institutions does not excuse our failure to expose our own history, our own story, our own cherished heroes, to an honest accounting — to ourselves and to the watching world.”

There have also been notable stumbles. The group voted at its annual meeting in 2017 to condemn the white nationalist movement known as the alt-right — but only after it faced backlash to an earlier decision not to vote on the issue.

In a world of endless distraction, Mueller kept his focus. It is hard not to see the inquiry as an epic cultural and moral clash between the honorable American and the irredeemably ugly one; between the war-hero public servant and a draft-dodging liar and thug; between elegant, understated class and fathomless, bullhorn vulgarity

if Trump is charged or accused of anything, he has the identical reflex. Always deny. Always lie. Always undermine. Never concede. Accuse your opponents of doing exactly what they accuse you of. Even if you’re innocent

Above all, I’m grateful Mueller did not find a clear-cut case of provable treasonous criminality either on the president’s part or his family’s. The reason I’m relieved is that, however grave the crime, Trump would almost certainly have gotten away with it

ere was always a real danger that this entire ordeal would end with an obviously proven high crime and misdemeanor, a thereby unavoidable impeachment process, and then an inevitable failure to convict in the Senate. And so Trump would become an openly criminal president, a walking inversion of the rule of law, leverage impeachment into his reelection, and our slide into strongman politics would have accelerated still further.

In a liberal society, it really does matter more that the rules are fair than that any side wins. Mueller walked that line — and did not fall off it, as, for example, James Comey did.

When we get to read the report — and the detail in the narrative will matter a lot — we’ll find out more. I suspect it will be more damning than most Republicans now believe, but less definitive than many Democrats hope. Which is, to my mind, a pretty sweet spot — at least compared to all the alternatives.

The beauty of day care for old and young is that it works perfectly for both. Seniors have the time and patience for kids that harried parents often don’t. And young children often delight in the company of the old and can learn from them.

there is an odd equality to the relationship between the very young and the very old that I felt in that sleepless bedroom. Each get to see in one another the end and the beginning of life. That gives each perspective and respect as well as mutual curiosity — and the time to explore it.

In a saner world, this would be at the center of our politics: the simple repair of human bonds, broken by capitalism and modernity and loneliness. But we can make it saner

I have to say I’m happy that Jussie Smollett will not be going to jai

There are too many young black men in jail already, and if a plea deal can help someone avoid time in a case where no one was actually hurt, unless you count beating yourself up, great.

what makes absolutely no sense is that Smollett is still refusing to accept responsibility and apologize for the hoax. In fact, he still appears to be outright lying.

There were also roasted-beet salads with honeyed goat cheese, and dessert trays (panna cotta, cheesecake, tartlets featuring raspberries, strawberries, and blueberries) that formed a pretty assemblage of reds, whites, and blues. There were dinner plates featuring both monkfish and filets of beef: the surf and the turf, the this and the that, entrees suggesting that, despite the evidence to the contrary, it is possible to have it both ways. There was Aya Hijazi, an Egyptian American social activist who was imprisoned for nearly three years for those activities, speaking passionately, via a prerecorded video, about her ordeal—and the journalistic work that led to her liberation. There were journalism awards presented to reporters who cover the White House. There were announcements of the recipients of this year’s White House Correspondents’ Association scholarships—the college students who may come to serve as the next generation of White House correspondents. “This night is about you, and what you’ve accomplished,” Talev told them.

If one person can eclipse an entire evening’s worth of celebration—the military show, the scholarships, the awards, the urgent discussion of the profound necessity of press freedom—that’s a good sign that something should change about the evening. There’s the Correspondents’ Dinner as an event, and the Correspondents’ Dinner as a norm; both would benefit, at this point, from scaling back to become something smaller, more intimate, more meaningful—less about celebrity, less about comedy, and more about journalism. A smaller dinner would be more boring, definitely, but also more in line with journalism’s own best vision of itself: as a watchdog, as a safeguard, as an extension of the curiosity of the American people.

What fills the gap isn’t any distinctive ideology or religion but a kind of nothingness. The Bible is cited, but only as a plot device and a scene setter—in other words something incidental to the act of killing. On the radio, bible reciters are “disembodied” voices disconnected from the daily horrors of war.The book’s most violent character—who is also the closest thing American War has to a heroine—is not a believer; there is no investigation of deeply held beliefs and what they might entail. But the fact that no one seems to believe in any set of ideas particularly strongly does not impede their willingness to kill. It’s hard to know if the author, here, is trying to make an argument about the pointlessness of war—that there will always be a justification, with or without the divine.

In the actual Civil War, the one that happened, the question of the divine and, more specifically, of theodicy—why God permits evil—was at the forefront, but perhaps more so after the fact. Only one of the two sides, both of which prayed to the same God, could win. At the start of the war, after the first bloodless Southern victory at the Battle of Fort Sumter, many, particularly on the Southern side, assumed it would last weeks or months. When it was finally over, 2 percent of the American population was dead, making it one of the most bloody conflicts in human history. At the same time, it was one of the last conventional wars where death wasn’t quite mechanized. In infantry engagements, you had little choice but to look right at the people you were trying to kill. They generally looked like you, spoke the same language, and were around the same age.  

In this sense, ideas, including religious ideas—to the extent that they cut across ethnic, tribal, and partisan divisions—have the potential to be powerful obstacles to the breakdown of society and the violence that often ensues.

Getting Democrats to rediscover religion, then, isn’t just a matter of winning elections—as important as that may be—but of beginning to close a worsening divide that exacerbates polarization and further undermines any shared sense of national identity.

Voters might be irrational, but they aren’t stupid. They can sense disdain from their politicians, particularly when it comes to matters of identity.

Religion isn’t just a problem for Democrats, however. The weakness of American Christianity is leaving its mark on the Republican Party, with organized religion in decline among white Republicans

The ideological drift of recent years might have provided as opportune a moment as any for political Christianity to reassert itself among whites.

With a more secular generation coming of age, the percentage of Christian conservatives will continue to decrease. There will still be a Pence wing of the Republican Party, but it is likely to find itself increasingly intertwined with ethno-nationalism, confusing, perhaps permanently, which matters more—the white or the Christian—in White Christian. The assumption, long held by members of minority religious groups like myself, that a secular America would be a more tolerant, pluralistic, and therefore more stable place will be tested. In the meantime, we would do well to remember that demographic conflicts aren’t necessarily better than religious ones.

But the appeal of Hitler-at-home stories went beyond curiosity about how the other half lives. In fact, their representation of the German leader as a “good man,” whose simple tastes and joys were not that different from ordinary men’s and women’s, reassured readers at a politically unsettled time, when another global war seemed to be approaching. The gracious host depicted in these puff pieces was never interrupted with rude questions about concentration camps. Nazi propagandists insisted that Hitler’s homes existed outside the sphere of politics, and the journalists that covered them largely obliged this view.

When the war ended, the fascination with Hitler’s homes continued.

A combination of Louis XIV of France, the Elector of Bavaria, Max Emanuel, and Hungarian rebels, threatened to overthrow Leopold, and thus to end the Habsburg ability to counter-balance French power

These depots enabled the army to maintain cohesion and discipline, instead of having to disperse to obtain supplies

Marlborough had been more successful than his opponents in integrating cavalry and infantry; his cavalry were better trained for charging; and the artillery, under Colonel Holcroft Blood, manoeuvred rapidly on the battlefield, and was brought forward to help support the breakthrough in the centre

The victory ended the threat to Austria. Most of the Franco-Bavarian army was no longer effective after the battle and its subsequent retreat to the Rhine. The Allies followed up the battle with the conquest of southern Germany, as Bavaria was ‘taken out’ of the war, and took the major fortresses of Ulm, Ingolstadt and Landau before the close of the year. It was not until 1741 that French forces were again to campaign so far to the east – and later, and more seriously, in the French Revolutionary and Napoleonic wars, when no British army marched to the Danube. In contrast, Marlborough’s advance into Germany had prepared the way for George II to campaign there in 1743, a campaign that culminated in another victory for the British and Austrians over the French at Dettingen, to the east of Frankfurt

Under Marlborough at Blenheim, the British army reached a peak of success that it was not to achieve again in Europe for another hundred years, until Wellington

Marlborough’s army was the most battle-hardened British army since those of the Civil Wars of the 1640s, but the armies of the Civil Wars had not been engaged in battles that were as extensive or sieges of positions that were as well fortified as those that faced Marlborough’s forces

The British in Gibraltar were now besieged on land by the French and the supporters of Philip V, but, as with the lengthy siege of Gibraltar by the Spaniards in 1780 during the American War of Independence, British fleet action proved crucial to the relief of the besieged garrison

As Marlborough was Master-General of the Ordnance as well as Captain-General of the Army, he was able to overcome any institutional constraints on co-operation between artillery and the rest of the army

Like Gustavus Adolphus of Sweden in the Thirty Years’ War seventy years earlier, Marlborough made his cavalry charge fast and act like a shock force, rather than as mounted infantry relying on pistol firepower

Marlborough went on to win other battles – notably Ramillies (1706), Oudenaarde (1708), and Malplaquet (1709) – but none had the dramatic impact of Blenheim, in part because that victory ended the danger that the anti-French alliance would collapse. But he also found that victory did not make it any easier to get the Allied forces to work together, and this, combined with differences in military and diplomatic strategy among the political leaders (the Dutch were especially cautious), made his task very difficult

Meanwhile, a few weeks earlier the seizure of Gibraltar had brought together Britain’s role as a Continental power with her interests as a maritime state. British troops were engaged in Iberia in support of ‘Charles III’, Leopold I’s second son and the Habsburg candidate for the crown of Spain, against Louis XIV’s second grandson, Philip V of Spain, who had been installed in 1700 under the terms of Charles II’s will. It proved far easier for Britain to intervene on the littoral, however, than to control the interior

the seizure of Gibraltar proved important as it registered the shift of naval hegemony from France to Britain. In the early 1690s Britain and France had contested the English Channel, but following the British victory at Barfleur in 1692, the navy had become far more effective in the Mediterranean. The dispatch of a large fleet under Russell to the Mediterranean in 1694 had been followed by its wintering at the then Allied port of Cadiz, a new achievement. The competing interests of Austria, France and Spain in the western Mediterranean ensured that this area was the cockpit of European diplomacy

n 1702, Sir George Rooke had concentrated on Spain’s Atlantic waters as a consequence of an attempt to intercept the Spanish treasure fleet from the New World. His attack on Cadiz had failed, but the Franco-Spanish fleet at Vigo was successfully attacked. British naval strength encouraged Portugal to switch sides in 1703; but, in an even more significant move, the same year Sir Cloudesley Shovell entered the Mediterranean and persuaded Victor Amadeus II of Savoy-Piedmont to abandon his alliance with Louis XIV

Rooke’s capture of Gibraltar on July 23rd, 1704, when the landing force was crucially supported by naval gunfire that silenced the enemy battery on the New Mole, led the French to mount a naval response to regain Gibraltar for Philip V and to demonstrate that France was still the leading naval power in the Mediterranean

Marlborough’s battles were fought on a more extended front than those of the 1690s, let alone the 1650s

These blows led the French to abandon the siege. Gibraltar’s inhabitants had been allowed to remain in the town if they took an oath of fidelity to ‘Charles III’, but ultimately the victory of Philip V, the Bourbon claimant, in the wider war removed this option, and instead the British acquired Gibraltar under the Treaty of Utrecht of 1713. In an attempt to improve relations with Spain, in 1721 George I promised to approach Parliament for consent to return Gibraltar to Spain, but this was not deemed politically possible

Three years later a fleet based at Gibraltar discouraged a junction between Bourbon naval forces in the Atlantic and the Mediterranean. During the French Revolutionary and Napoleonic wars, when the Mediterranean formed a frontline between the alliance systems of two clashing empires, Gibraltar was a key British resource

Maintaining a presence in Gibraltar thereafter ceased to be of vital strategic concern to the British and became a curiosity to many; but its major role for a quarter-millennium of national history should not be underplayed.

It failed, after a night-time error in navigation led to the loss of eight transport ships and nearly 900 men in the St Lawrence estuary, but the Peace of Utrecht of 1713 left Britain with recognition of its wartime gains: not only Gibraltar and Minorca, but also Nova Scotia and Newfoundland. This weakened the defences of New France and left the British clearly dominant in North American waters

He was the “most Christian King” who entered into an alliance with the enemy of Christendom. He was the destroyer of the integrity and tradition of the Gallican Church. He was the voluptuary who allowed his court to be divided into factions

His father, Charles of Angouleme, resembled his namesake and uncle, the graceful lyric poet, Charles of Orleans

The group accepted the easy guardianship at Amboise of Louis, Duke of Orléans, who two years later became King as Louis XII.

The adulation of his mother and sister shielded him from the hatred of Anne of Brittany. The Queen had borne Louise XII an only child, the Princess Claude, who was heiress of Brittany in her mother’s right

Francis was heir-presumptive to the French Crown. A marriage between Francis and Claude seemed a natural arrangement, which would prevent the alienation of the Duchy of Brittany from the French royal house. But the Queen was firmly opposed to it, and the marriage took place only after her death in 1514

the future of the heir-presumptive remained in doubt. In October 1514, Louis XII

married Mary of England, the sister of Henry VIII. Francis was less distressed than his mother

Bonnivet was made Admiral of France, and the long-vacant title of Constable was bestowed upon his cousin, Charles of Bourbon

The election of Charles V marked the beginning of a two-hundred-year conflict between the French monarchy and the Hapsburgs

In February 1516, the grandson of the Emperor, Charles of Austria, inherited the thrones of Aragon and Castile. Six months later, he recognized the French conquest of Milan. At this time there was no hostility between him and Francis I.

Political responsibilities were not neglected in the flush of military success.

opposed to a rival whose encircling dominions included Spain, the Netherlands, Germany and southern Italy, and whose strength was augmented by the wealth of the New World

The contrast between the ebullient King of the Renaissance and the melancholic Emperor has always attracted the attention of historians

The one reliving the ancient myths of the universal monarchy and the crusade against the infidel: the other replacing the symbolic attitudes of the past with the realistic values of the nation state

The two Kings were too much alike in age and temperament to allow common interests to still the spirit of mutual competition

Henry VIII, reading through the terms of a declaration, obligingly omitted his title of King of France

When hostilities began in the following year, the Tudor King, after making some show of mediation, aligned himself with the Emperor. The war went badly

For a year Francis I remained the captive of the Emperor in Madrid, while Louise of Savoy rallied national sentiment for the continuation of the war

The great-grandfather of the Emperor was Charles the Bold of Burgundy. It was as a Burgundian that Charles V claimed the lands that had been seized by Louis XI. The release of the King was not secured until a pledge had been given for the cession of Burgundy

The subsequent death of Catherine of Aragon removed the cause of English disagreement with the Emperor. In the last two wars of the reign Henry VIII reverted to the imperial alliance

In the course of the war, Bourbon was killed during the ferocious assault of his mutinous forces on Rome in May 1527

In the sack of Rome Henry VIII saw an opportunity to win the favour of Clement VII and obtain the annulment of his marriage with Catherine of Aragon. For several years he remained the ally of France

Even after the revelation of the marriage with Anne Boleyn, Francis pleaded the English case during his meeting with the Pope at Marseilles in October 1533

The King had never intended to observe the terms of the Treaty of Madrid. Fresh allies were found in Italy, notably Pope Clement VII

Turkish armies were threatening the eastern imperial marches. In his league with the Sultan Sulaiman he inaugurated one of the most enduring of French policies

a vast Turkish army had erupted into Hungary and overwhelmed the Emperor’s Hungarian allies

The infidel was regarded with mingled curiosity and horror

The Ottoman alliance appalled the conscience of Europe; but the King found it difficult to resist the temptation offered by the expeditions of Charles V to North Africa and the campaigns of his brother, Ferdinand, upon the Bohemian border

Although the King’s diplomacy with the Papacy, the Turk, England and the Princes of the Empire, contained many failures and much duplicity, it was pursued with a realism and a flexibility that offset his lack of strategic ability in war

By June 1538, when Paul III personally negotiated the truce of Nice, it appeared possible to achieve a genuine reconciliation

The significant campaigns of the future were not to be fought in Italy, but on the frontiers of France

The altered texture of French society in the first half of the sixteenth century was, in part, a response to the demands of the monarchy

Francis I never summoned a full Estates-General

In July 1527, in the presence of the King, the Parlement heard from the lips of secretary Robertet a statement so imperious and unequivocal that it represented an unprecedented declaration of monarchical absolutism. The King, like Louis XII before him, was called the father of his people; but, whereas Louis earned his patriarchal status through his benevolence, Francis claimed it as his right

His sister, Marguerite, now Queen of Navarre, was scarcely less influential

Factions long concealed within the court became more apparent after the death of the Dauphin in 1536

The plain and modest Queen Eleonore, sister of Charles V, whom the King had married five years after the death of Claude in 1525, became the centre of the pro-Hapsburg party at the court

He held the office once occupied by de Boisy and, finally, that which the traitor Bourbon had forfeited

the King’s death in 1547

In the last years of the reign the glories of the new monarchy seemed tarnished and outworn

bowed to the zealots of the Sorbonne and aped the gallant ways of his youth

The storm uprooted thousands of trees; blew tiles from rooftops, which smashed windows in their paths; and flung ships from their moorings in the River Thames. A boat in Whitstable, Kent was blown 250m inland from the water's edge.

Strong and persistent winds had already blown through the country for 14 days leading up to the storm. Those winds were already fierce enough to topple chimneys, destroy ships and blow tiles from the roofs of houses.

Certainly, the winds were hurricane-force. Based on early instruments and charts, Lamb estimated that the strongest winds in the system were about 150 knots. Surface wind speeds seem to have been up to 80 or 90 knots (approximately 140-155km/h or 87-96mph), with "gusts and squalls probably much stronger".

"It was so severe, none of these poor captains had ever experienced it before, so they didn't have any yardsticks to base the description on," says Wheeler, who studied Royal Navy logbooks at length. "One gave up and just wrote 'a most violent storm' and left it at that, for sheer want of anything more he could say."

While the Great Storm did not have a similar official impact, the written records show that it piqued an early scientific curiosity about extreme weather events. This in turn led to the meteorology we use today.

He knows that he is privileged by virtue of his gender and his skin color, but in his heart he is sick of being reminded about it. Like lots of other white men in America, he is grappling with a growing sense that the term white man has become an epithet

The bedrock issue, though, is Rogan’s courting of a middle-bro audience that the cultural elite hold in particular contempt—guys who get barbed-wire tattoos and fill their fridge with Monster energy drinks and preordered their tickets to see Hobbs & Shaw. Joe loves these guys

Why is he connecting so deeply with so many men, for such long stretches of time, at a moment when no one else can seem to hold anyone’s attention for more than two minutes?

There’s a tendency right now to make every single thing about Donald Trump, but if you don’t see the dotted line connecting the president to a wave of men who feel thwarted and besieged and sentenced to an endless apology tour, then you’re not paying attention.

The hard truth for some of Rogan’s critics in the media is that he is much better at captivating audiences than most of us, because he has the patience and the generosity to let his interviews be an experience rather than an inquisition.

how many mainstream entertainers routinely expose their audiences to Harvard biologists? Or climate-change experts? (The Uninhabitable Earth author David Wallace-Wells, episode No. 1259.) Or biosocial scientists? (The Yale professor Nicholas Christakis, episode No. 1274.) Or ethical-leadership lecturers? (The NYU Stern business-school professor Jonathan Haidt, episode No. 1221.)

“Learn, learn, learn, ladies and gentlemen,” Joe said at the start of one podcast episode this winter, wrapping up an ad read for the online education platform Skillshare. “That’s what I’m getting out of this. I think it’s very important to continue to challenge your mind.”

He’s right! It is! And don’t we want men thirsting for knowledge? Don’t we want them striving, setting goals, learning, learning, learning? Don’t we want more Joes?

Plenty of the role models that men choose for themselves draw eye rolls from everyone else, or dire warnings, or #cancel tweets

if we’re all going to make it through this era alive, men do need alternatives to look up to

the irony is that so many of the men who demonstrate a level of intelligence and empathy worth aspiring to—they’ve pretty much all been on Joe Rogan’s podcast

Free speech and its consequences, particularly the deplatforming of right-wing political provocateurs, is a push-button subject for Rogan, and it’s where he gets himself into the most trouble.

the same core stimulus: a plunging sense of self-worth caused by a rapidly changing society.

that’s not why people are obsessed with him. In reality, it’s because Joe Rogan is a tireless optimist, a grab-life-by-the-throat-and-bite-out-its-esophagus kind of guy, and many, many men respond to that.

like lots of other men in America, not just the white ones, he’s reckoning out loud with a fear that the word masculinity has become, by definition, toxic

It’s a tough message for a very rich guy like Joe Rogan to sell, but he pulls it off because he has never stopped coming across as stubbornly normal. He’s from a middle-class Boston suburb, he’s bald, and for God’s sake, his name is Joe.

Rogan seems like a regular Joe, but he’s not. He is driven, inexhaustible, and an honest-to-goodness autodidact.

His brain is wicked absorbent, like Neo in The Matrix, uploading knowledge through a hot spear jammed into the back of his skull. He’s a freak of nature, and most of his fans cannot, in fact, be just like him.

a key thing Joe and his fans tend to have in common is a deficit of empathy. He seems unable to process how his tolerance for monsters like Alex Jones plays a role in the wounding of people who don’t deserve it.

At the very least, he shows too much compassion for bad actors, and not enough for people on the receiving end of their attacks.

In order to get at the truth of Joe’s beliefs, you have to ignore what he says and watch what he does. Rogan likes to say that he’s voted for a Democrat in every presidential election—aside from a brief ill-advised fling with Gary Johnson—and that he despises Trump.

More revealing is who he invites onto his podcast, and what subjects he chooses to feast on in his stand-up specials. And if you cast a wide enough net, clear patterns emerge. If there’s a woman or a person of color (or both) on Joe’s podcast, the odds are high that person is a fighter or an entertainer, and not a public intellectual.

if you look past the jokes themselves and focus on the targets he’s choosing, the same patterns emerge. Hillary, the #MeToo movement, why it sucks that he can’t call things “gay,” vegan bullies,

All the same, because of their core DNA and their comfort with getting booed, comedians still tend to be at the forefront of so many of these debates over language and identity, touching those electrical wires in ways other people wouldn’t dare. Joe touches them all the time

The competitive energy, the drive to succeed, the search for purpose, for self-respect. Get better every day. Master your domain. Total human optimization

Joe likes Jack. He likes Milo Yiannopoulos. He likes Alex Jones. He wants you to know that he doesn’t agree with much of what they say, but he also wants you to know that off camera they’re the nicest guys. If we all have fatal flaws, this is Joe’s: his insistence on seeing value in people even when he shouldn’t, even when they’ve forfeited any right to it, even when the harm outweighs the good.

It comes from a generous place, but it amounts to careless cruelty. He just won’t write people off, and then he compounds the sin by throwing them a lifeline at the moment when they least deserve it.

His invitation to Jones was indefensible, and his defense was even worse. I had assumed going in that Rogan would explain himself at the top, similar to what he’d done after booting the Jack Dorsey interview. But he didn’t. He went the other way. He promised a “fun” interview with Jones, as if it was a joyful, long-awaited reunion rather than offensive for even existing, and he assured his listeners that “you’re gonna love it.”

My Joe Rogan experience ended because he wore me out. He never shuts up. He talks and talks and talks. He doesn’t seem to grasp that not every thought inside his brain needs to be said out loud. It doesn’t occur to him to consider whether his contributions have value. He just speaks his mind. He just whips it out and drops it on the table.

And yet I came away more comfortable with Joe’s vision of manhood—and more determined to do the exact opposite.

I’m glad, though, that the men of America have Joe Rogan to motivate and inspire and educate them in limitless ways, including how to recognize a moron

Rogan’s podcast gushes like a mighty river of content—approximately three episodes a week, usually more than two hours per episode, consisting of one marathon conversation with a subject of his choosing. Over the course of about 1,400 episodes and counting, his roster of guests can be divided roughly three ways: (1) comedians, (2) fighters, and (3) “thinkers,”

traditional school debate discourages the kind of listening and reasoning that is critical to a healthy democracy.

Rather than increasing their comfort with being wrong, they can deepen an attitude of certainty.

many schools around the country are gravitating to alternative forms of debate that set the goals of truth and understanding over the goal of persuasion. A good example is the Ethics Bowl.

In the Ethics Bowl, created at the intercollegiate level in 1993 and the high school level around 2012, a team is assigned a question — not a statement or conclusion, as in traditional debate — on a contentious topic, such as “When is the use of military drones morally permissible?” The team then presents and defends whatever conclusion its deliberation has led to. An opposing team and a panel of judges pose questions and raise potential problems, to which the first team responds.

the winner is the team that does the better job of articulating its reasoning, listening and responding to questions, and advancing the collective understanding of the issue at hand.

But disagreement is frequent in the Ethics Bowl, and the discussions are spirited

It is precisely when we disagree that it is most critical for our thinking to be clear and our dialogue to be charitable and scrupulous.

In encouraging students to practice this skill, the Ethics Bowl fosters what may be the most important intellectual virtue of all: openness to changing your mind.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Progress (Naturalness and Civilization)

The Economy of Good and Evil

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

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

The Need for Greed: The History of Consumption and Labor

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

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

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

The History of Animal Spirits: Dreams Never Sleep

Masters of the Truth

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

How does this affect economics?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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