Group items tagged

Clinton's double-digit lead among minority voters stemmed from a huge edge, better than 3 to 1, among African American voters. Her black support will play a critical role in the campaign's next contest, the South Carolina primary on Saturday, as well as in the large number of Southern and Midwestern states that vote in the first half of March.

Beyond gender and ethnicity, the other big division in the Nevada vote pitted experience and electability against empathy and trust. That tension has defined the Democratic race throughout the campaign, and it continued Saturday.

And he racked up a huge margin among the quarter of voters who said the biggest thing was a candidate who is "honest and trustworthy."

About 7 in 10 caucus voters called themselves liberal. In 2008, the last time the state had contested Democratic caucuses, about 45% of voters chose that label.

But about 4 in 10 voters said they wanted the country to move to a more liberal path than Obama's. Sanders won by better than 3 to 1 among them

That issue almost certainly will be prominent in the South Carolina primary, where black voters, who overwhelmingly back Obama, make up a majority of the likely electorate.

An armed standoff ensued in the House chamber, with police officers drawing their weapons. A pro-Trump protester casually monkeyed around at the dais of the Senate.

It began around 1 p.m., when a mass of Trump supporters, some in camouflage and armed with baseball bats or knives, left the National Mall and, encouraged by President Trump, ascended on the Capitol complex.

“I don’t trust any of these people,” said Eric Martin, 49, a woodworker from Charleston, S.C., as he marveled at the opulence of the Capitol and helped a friend wash pepper spray from his eyes. “Absolute power corrupts absolutely.”

The Capitol Police fatally shot a woman inside the building, according to Chief Robert J. Contee of the Metropolitan Police Department, and multiple officers were injured.

“This is what the president has caused today, this insurrection,” Senator Mitt Romney, Republican of Utah, said as he and other senators were hustled off to a secure location.

The few police officers standing on the steps of the Capitol were overwhelmed. Their flash bang grenades only invigorated the protesters. Around 2:30, an entrance near the west side of the Capitol descended into chaos as a wave of Trump supporters wearing Make America Great Again apparel pressed past police barricades.

For about an hour, the Trump loyalists went in and out of at least one entrance of the Capitol with little disruption from the police.

Soon, a nervous energy pulsed through the room. The police began to close the gallery doors, which had remained open to allow for better ventilation as lawmakers streamed in. Congressional leaders were quickly ushered out, as staff aides urged lawmakers in the gallery and on the floor to remain calm.

In the House, just after 2:30 p.m., a police officer stepped on the dais and informed lawmakers that they might need to duck under their chairs.

Frantic shouting filled the room as lawmakers struggled to unfold the plastic bags that they were instructed to prepare to put over their heads in case of tear gas.

In a surreal scene of chaos and glee, hundreds of Trump loyalists roamed the halls, taking photos and breaking into offices. No police officers were in view.

“We’re claiming the House, and the Senate is ours,” a sweaty man in a checked shirt shouted, stabbing his finger in the air.

“You guys just need to go outside,” he said to a man in a green backpack. Asked why the police were not forcing the mob out, the officer said, “We just got to let them do their thing for now.”

One protester came up to him and shouted in his face, “Traitor!” When another man approached to apologize to the officer, the officer replied, “You’re fine.”

Around 3:30 p.m., about 25 police officers had entered the Crypt and started asking people to move back. A few minutes later, dozens more, wearing riot gear and some in gas masks, ejected the roughly 150 protesters in the Crypt.

Protesters repeatedly exited the building bearing trophies that they had torn off walls. A few carried “Area Closed” signs that they had snatched and then stormed past.

By 7 p.m., the presence of police officers and federal agents had drastically increased along the National Mall. Officers pushed back against aggressive protesters as they prepared for the possibility of more unrest overnight.

“We want to go back,” Mr. Crow said. “And finish the business of the people to show that we are a democracy, and that the government is stronger than any mob.”

American protesters wanted to overturn an election; Germany’s wanted to overturn a set of policies. And most importantly, while some far-right populist politicians backed the Berlin demonstrations, they did not have the support of the country’s leader.

What connects the protesters on both sides of the Atlantic is a deep distrust in officials and a belief in conspiracy theories. In fact, many in both countries believe in the same conspiracy theories. The QAnon conspiracy theory, which holds that President Trump will defend the world from a vast network of Satanists and pedophiles, is shockingly popular with many in Germany’s anti-lockdown movement, as it is with the president’s fiercest partisans at home.

The similarity that struck me most, however, was how aimless and lost some of the rioters both in Berlin and Washington appeared to be once they had reached their target

Is this their revolution? A bunch of selfies?

It seems like protesters on both sides of the Atlantic long for some sort of control, and want to assert their power over legislative headquarters that they see as representative of their oppression. But all they get in the end is a cheap social media surrogate

Political compromise, and ultimately, reconciliation, starts with recognition. But real-world politics cannot follow those who become believers in their alternate realities. A different strategy is needed.

Instead, to protect our democracies, we must watch them, contain them, and take away their guns.

First, the anti-immigration obsession that had transfixed the right-wing inured many supposed gate-keepers (e.g., magazines, pundits) as well as the base to a candidate peddling a dangerous brew of nativism, protectionism and isolationism. If the “respectable” publications rant and rave about “amnesty,” one can imagine why Trump’s idea for a wall might have gotten traction rather than guffaws

Second, over the past seven years, the anti-government tirades from talk radio, from Beltway groups such as Heritage Action and even from Sen. Ted Cruz (R-Tex.) saturated the base, convincing them that everyone with experience “betrayed them” and only outsiders devoid of exposure to governance had the secret sauce for peace and prosperity.

Third, the “establishment” — the officialdom of the Republican National Committee — facilitated Trump’s rise, convinced he’d run as an independent

One, therefore, is left with an unpleasant reality: A plurality of GOP voters wanted Trump

A significant segment of the GOP primary electorate itself lacked common sense, standards of decency, and intolerance of bigotry and cruelty. No group was worse than the evangelical “leaders” who cheered him along the way.

A Republican wag joked that the GOP needs not only a new candidate but also a new base. There is something to that. In the 2016 postmortem, it will be worth examining the extent to which the GOP has promoted crackpots, become ghettoized in distorted right-wing media and lost track of what 21st-century America believes and looks like

the party as a whole has to expand its vision and its base. It’s time to stop reveling in ignorance and celebrating lost causes.

It’s a problem when the rest of the country has to rescue the GOP and the country from Republican voters’ terrible judgment.

wealthy students from private and expensive, co-pay charter schools have unfair access to elite universities, while the rest struggle to meet entrance standards at under-financed public institutions.

Echoing 1960s street activism, the Chilean Winter dabbled in the absurd, but with a high-tech, social-media twist. Thousands gathered in front of the presidential palace in June dressed as zombies, then broke into a choreographed dance to Michael Jackson’s “Thriller.” In July, students again gathered in front of the palace for a huge “kiss-in.” Though the ideas came, said Giorgio Jackson, former student president of Chile’s Catholic University, from “everywhere, absolutely every local space,” the movement’s success hinged on the leadership’s ability to channel such creativity while maintaining a unified front to government and the media. The organization used a Web site to gather ideas and disseminate content for placards and posters. And it has used Ms. Vallejo’s 300,000-plus Twitter followers to quickly initiate huge “cacerolazos,” a form of dictatorship-era protest where people walk the streets banging on pots and pans.

“Something very powerful that has come out of the heart of this movement is that people are really questioning the economic policies of the country,” Ms. Vallejo said. “People are not tolerating the way a small number of economic groups benefit from the system. Having a market economy is really different from having a market society. What we are asking for, via education reform, is that the state take on a different role.”

“The student movement here is permanently connected to other student movements, principally in Latin America, but also in the world,” Ms. Vallejo said. “We believe this reveals something fundamental: that there is a global demand for the recovery and defense of the right to education.”

This may be Ms. Vallejo’s greatest contribution: to restore faith in a discredited system by showing a new generation that politics can be responsive to the people’s demands.

“This law is access balanced with speech balanced with public safety,” Ms. Coakley said. “It has worked extremely well.”

“The government does not have the ability to decide,” he said, “that its public sidewalks are open for speakers on one side but not speakers on the other side.”

The buffer zone is small, she said. (It is the length of two parking spaces and takes just seconds to traverse.) “The only thing that’s before the court,” she said, “is the last seven seconds of a patient’s or a staff member’s walk to the door.”

“When you make people stand behind a line and make them shout,” he said, “that can diminish them in the eyes of the audience.”

“The protections of the First Amendment do not evaporate the closer one comes to an abortion clinic,” he wrote in an email. “Access must be protected; so must speech.”

“a law which bars a private citizen from passing a message, in a peaceful manner and on a profound moral issue, to a fellow citizen on a public sidewalk.”

A suicide bomber went in first to clear the way for gunmen.

The Taliban took responsibility for the attack, claiming to have inflicted heavy casualties at what Qari Yousuf Ahmadi, an insurgent spokesman, described as a “huge American base.”

At the height of the surge, from 2010 to 2012, an entire American brigade of roughly 4,500 soldiers was based at Pasab and at dozens of other small combat outposts in Zhare.

Only a few hundred American soldiers are still based in Zhare, and most are focused on advising Afghan forces, not fighting the Taliban.

The most comforting explanation of these facts is that they are mere artifacts of class — rich parents passing on advantages to their children — or of immigrants arriving in this country with high skill and education levels. Important as these factors are, they explain only a small part of the picture.

Take New York City’s selective public high schools like Stuyvesant and Bronx Science, which are major Ivy League feeders. For the 2013 school year, Stuyvesant High School offered admission, based solely on a standardized entrance exam, to nine black students, 24 Hispanics, 177 whites and 620 Asians. Among the Asians of Chinese origin, many are the children of restaurant workers and other working-class immigrants.

Merely stating the fact that certain groups do better than others — as measured by income, test scores and so on — is enough to provoke a firestorm in America today, and even charges of racism.

The irony is that the facts actually debunk racial stereotypes.

Nigerians make up less than 1 percent of the black population in the United States, yet in 2013 nearly one-quarter of the black students at Harvard Business School were of Nigerian ancestry; over a fourth of Nigerian-Americans have a graduate or professional degree, as compared with only about 11 percent of whites.

By 1990, United States-born Cuban children — whose parents had arrived as exiles, many with practically nothing — were twice as likely as non-Hispanic whites to earn over $50,000 a year. All three Hispanic United States senators are Cuban-Americans.

Meanwhile, some Asian-American groups — Cambodian- and Hmong-Americans, for example — are among the poorest in the country, as are some predominantly white communities in central Appalachia.

MOST fundamentally, groups rise and fall over time.

while Asian-American kids overall had SAT scores 143 points above average in 2012 — including a 63-point edge over whites — a 2005 study of over 20,000 adolescents found that third-generation Asian-American students performed no better academically than white students.

The fact that groups rise and fall this way punctures the whole idea of “model minorities” or that groups succeed because of innate, biological differences. Rather, there are cultural forces at work.

the strikingly successful groups in America today share three traits that, together, propel success

The first is a superiority complex — a deep-seated belief in their exceptionality. The second appears to be the opposite — insecurity, a feeling that you or what you’ve done is not good enough. The third is impulse control.

research shows that some groups are instilling them more frequently than others, and that they are enjoying greater success.

Ironically, each element of the Triple Package violates a core tenet of contemporary American thinking.

it’s precisely this unstable combination that generates drive: a chip on the shoulder, a goading need to prove oneself. Add impulse control — the ability to resist temptation — and the result is people who systematically sacrifice present gratification in pursuit of future attainment.

We know that group superiority claims are specious and dangerous, yet every one of America’s most successful groups tells itself that it’s exceptional in a deep sense.

That insecurity should be a lever of success is another anathema in American culture. Feelings of inadequacy are cause for concern or even therapy; parents deliberately instilling insecurity in their children is almost unthinkable. Yet insecurity runs deep in every one of America’s rising groups; and consciously or unconsciously, they tend to instill it in their children.

Numerous studies, including in-depth field work conducted by the Harvard sociologist Vivian S. Louie, reveal Chinese immigrant parents frequently imposing exorbitant academic expectations on their children (“Why only a 99?”), making them feel that “family honor” depends on their success.

In a study of thousands of high school students, Asian-American students reported the lowest self-esteem of any racial group, even as they racked up the highest grades.

Moreover, being an outsider in a society — and America’s most successful groups are all outsiders in one way or another — is a source of insecurity in itself. Immigrants worry about whether they can survive in a strange land, often communicating a sense of life’s precariousness to their children.

Finally, impulse control runs against the grain of contemporary culture as well. Countless books and feel-good movies extol the virtue of living in the here and now, and people who control their impulses don’t live in the moment.

The dominant culture is fearful of spoiling children’s happiness with excessive restraints or demands. By contrast, every one of America’s most successful groups takes a very different view of childhood, inculcating habits of discipline from a very early age

Needless to say, high-achieving groups don’t instill these qualities in all their members. They don’t have to

At the same time, if members of a group learn not to trust the system, if they don’t think people like them can really make it, they will have little incentive to engage in impulse control.

success comes at a price. Each of the three traits has its own pathologies

Even when it functions relatively benignly as an engine of success, the combination of these three traits can still be imprisoning — precisely because of the kind of success it tends to promote. Individuals striving for material success can easily become too focused on prestige and money, too concerned with external measures of their own worth.

Only in combination do these qualities generate drive and what Tocqueville called the “longing to rise.”

It’s just much harder when you have to do it on your own, when you can’t draw on the cultural resources of a broader community, when you don’t have role models or peer pressure on your side, and instead are bombarded daily with negative images of your group in the media.

But it would be ridiculous to suggest that the lack of an effective group superiority complex was the cause of disproportionate African-American poverty. The true causes barely require repeating

Nor does the lack of a group superiority narrative prevent any given individual African-American from succeeding. It simply creates an additional psychological and cultural hurdle that America’s most successful groups don’t have to overcome.

Culture is never all-determining. Individuals can defy the most dominant culture and write their own scripts

The same factors that cause poverty — discrimination, prejudice, shrinking opportunity — can sap from a group the cultural forces that propel success. Once that happens, poverty becomes more entrenched.

Disappearing blue-collar jobs and greater returns to increasingly competitive higher education give a tremendous edge to groups that disproportionately produce individuals driven, especially at a young age, to excel and to sacrifice present satisfactions for long-term gains.

THE good news is that it’s not some magic gene generating these groups’ disproportionate success. Nor is it some 5,000-year-old “education culture” that only they have access to. Instead their success is significantly propelled by three simple qualities open to anyone.

The way to develop this package of qualities — not that it’s easy, or that everyone would want to — is through grit.

It requires turning the ability to work hard, to persevere and to overcome adversity into a source of personal superiority. This kind of superiority complex isn’t ethnically or religiously exclusive. It’s the pride a person takes in his own strength of will.

research shows that perseverance and motivation can be taught, especially to young children.

The United States itself was born a Triple Package nation, with an outsize belief in its own exceptionality, a goading desire to prove itself to aristocratic Europe (Thomas Jefferson sent a giant moose carcass to Paris to prove that America’s animals were bigger than Europe’s) and a Puritan inheritance of impulse control.

But prosperity and power had their predictable effect, eroding the insecurity and self-restraint that led to them. By 2000, all that remained was our superiority complex, which by itself is mere swagger, fueling a culture of entitlement and instant gratification.

the trials of recent years — the unwon wars, the financial collapse, the rise of China — have, perversely, had a beneficial effect: the return of insecurity.

The government says the civilians are being held hostage by the fighters, while activists there say the government is using starvation as a weapon of war against the town, which is just outside the city limits of Damascus, the government-held capital.

There appeared to be disagreements over the terms. The spokesman for Moadhamiya’s rebel council said initially that the rebels had not agreed to disarm. But later, he and other activists involved in the negotiations said the government would not bring food until rebels gave up their heavy weapons and ejected anyone from the town who was not a legal resident, which would reduce the ranks of rebel fighters.

residents would establish armed groups whose job would be to protect the town, an arrangement that sounds much like the pro-government militias operating elsewhere. He said the army would not enter the area but instead would guard it from outside. “The army will protect Moadhamiya, but inside the town the residents will protect it,” he said. “They will carry weapons and set up checkpoints to prevent the entrance of strangers who came from around the world to destroy our country.” Another activist who gave only his first name, Ahmed, said clashes had erupted as government forces tried to approach the town, and rebels had fired back. He said they were trying to keep the response low-key to avoid breaking the truce before food arrives.

scrappily clad in plaid shirts as well as camouflage gear, and armed with hunting rifles alongside their ancient AK-47s.

On October 11, more than 100 parachutes floated down through the night sky over northern Syria

The United States is trying to help relieve the shortage of supplies.

The YPG, a Kurdish group of some 30,000 fighters, is the senior partner in the Syrian Democratic Forces, which also includes some smaller Arab and Christian groups

instalment in a new U.S. strategy

failure

"train and equip"

A Kurdish commander in the province of Hasakah confided

pallet of ammunition.

raw courage of YPG fighters, nor of the Kurdish Women's Defense Unit (YPJ) that fights alongside them.

"They throw themselves into battle, have no sense of covering fire, just charge at the enemy," said a Dutch veteran who is now a sniper with the YPG.

Just weeks ago, a massive vehicle bomb blew up the entrance to the YPG headquarters here.

The camp appears to have been occupied by an elite squad of suicide bombers,

Kurds, Assyrian Christians, different Arab tribes. They fight together and against each other.

e.Other Arabs here resent that the Kurds were slow to join the insurgency against the regime, preferring to sit it out. Even now, the YPG co-exists with a substantial contingent of Syrian soldiers inside Hasakah city. "We have nothing to do with them, though sometimes we have an agreement not to encroach on an area," Commander Lawand told CNN inside the YPG's bombed headquarters. "We are the real opposition to the regime, but first we must fight the terror groups."That's just what the U.S. wants to hear. In the wake of its failed efforts to train and equip moderate rebel groups elsewhere in Syria, there is a lot riding on the Kurds and their Arab allies. American airstrikes were instrumental in helping the Kurds save the city of Kobani on the Turkish border and then pushing ISIS back. In a country of shifting alliances, it's a proven partnership.

He fares best among white voters. The electorate was 91 percent white, per the entrance polls. He does well with less affluent voters. The caucus electorate was far less affluent than the national primary electorate in 2008. He’s heavily dependent on turnout from young voters, and he had months to build a robust field operation. As the primaries quickly unfold, he won’t have that luxury.

Iowa is not just a white state, but also a relatively liberal one

But these strengths were neatly canceled by Mrs. Clinton’s strengths. She won older voters, more affluent voters, along with “somewhat liberal” and “moderate” Democrats.

He has nearly no chance to do as well among nonwhite voters as Mr. Obama did in 2008

In the end, Mr. Sanders failed to score a clear win in a state where Mr. Obama easily defeated Mrs. Clinton among white voters.

Mr. Sanders will have another opportunity to gain momentum after the New Hampshire primary. He might not get as much credit for a victory there as he would have in Iowa, since New Hampshire borders his home state of Vermont. But it could nonetheless give him another opportunity to overcome his weaknesses among nonwhite voters.

As a general rule, though, momentum is overrated in primary politics. In 2008, for instance, momentum never really changed the contours of the race. Mr. Obama’s victory in Iowa allowed him to make huge gains among black voters, but not much more — the sort of exception that would seem to prove the rule. Mr. Obama couldn’t even put Mrs. Clinton away after winning a string of states in early February.

ick Santorum, Pat Buchanan or Mike Huckabee, who failed to turn early-state victories into broader coalitions.

Mrs. Clinton holds more than 50 percent of the vote in national surveys; her share of the vote never declined in 2008.

The polls say that her supporters are more likely to be firmly decided than Mr. Sanders’s voters.

Why a ‘Virtual Tie’ in Iowa Is Better for Clinton Than Sanders

ISIS had killed or displaced nearly all the inhabitants, most of whom belonged to Iraq’s Yazidi religious minority.

A lone man with a rifle seemed to know where he was going. We hurried to catch up with him.

hat June, ISIS captured Mosul—the second-largest city in the country, eighty miles to the east—yet most residents still felt safe. But when ISIS moved into Sinjar the peshmerga withdrew. Hundreds of civilians were killed.

living in tents with little food or water, waiting for the day when they could return to their

A crowd had assembled around the entrance to the house.

a group of Iraqi police officers appeared. The mayor hailed them.

That night, we camped in the mountains. Early the next morning, as we navigated the ninety-three hairpin turns that led down to the town, it was easy to appreciate Sinjar’s strategic importance:

There were villages out there, too: vague compounds, water tanks, radio towers.

An explosion erupted nearby, and then gunfire. Soldiers grabbed weapons and ran into a dense collection of buildings behind us.

“He still has a gun!” someone yelled. “He’s still alive!” “Get out of there! He might blow himself up!”

“What will you do now?” I asked. Azad looked around. It was getting dark. “Go back up the mountain,” he said. He turned and walked away.

“Still alive.”

No one seemed to hear.

But Iraq’s northern front has remained relatively static. Tens of thousands of Kurdish troops man fixed positions along six hundred miles of trenches connecting Syria to Iran

When I visited the peshmerga unit on the ridge, its operations officer told me that they could easily take the town below, Bashiqa. But Mosul lies only ten miles farther, and there are numerous villages in between.

U.S. disbanded the Iraqi Army and eradicated the Baath Party, it became famous for producing skilled insurgents. Iraq’s Prime Minister at the time of the American withdrawal, in 2011

Atheel al-Nujaifi, a former governor of Nineveh Province, which includes Mosul and Sinjar, told me last spring.

A few weeks later, Abu Bakr al-Baghdadi, the leader of ISIS, emerged for the first time in years and delivered a speech—videotaped and published online—from the Great Mosque of al-Nuri. ISIS had proclaimed the establishment of a caliphate

n, Barzani’s chief of staff. “There is one thing that everybody knows,” he told me.

38% of people from ethnic minorities said they had been wrongly suspected of shoplifting in the last five years, compared with 14% of white people, with black people and women in particular more likely to be wrongly suspected

Minorities were more than twice as likely to have encountered abuse or rudeness from a stranger in the last week.

As well as demonstrating how much more likely ethnic minorities are to report negative experiences that did not feature an explicitly racist element, the poll found that one in eight had heard racist language directed at them in the month before they were surveyed.

The poll persistently found evidence that the gap in negative experiences was not confined to the past. For example, one in seven people from ethnic minorities said they had been treated as a potential shoplifter in the last month, against one in 25 white people.

Data from the Japan Meteorological Agency show April was the second warmest on record for the entire planet.

Saturday’s carbon dioxide measurement of 415 parts per million at Hawaii’s Mauna Loa Observatory is the highest in at least 800,000 years and probably over 3 million years. Carbon dioxide levels have risen by nearly 50 percent since the Industrial Revolution.

The clip at which carbon dioxide has built up in the atmosphere has risen in recent years. Ralph Keeling, director of the program that monitors the gas at the Scripps Institution of Oceanography, tweeted that its accumulation in the last year is “on the high end.”

Eighteen of the 19 warmest years on record for the planet have occurred since 2000, and we keep observing these highly unusual and often record-breaking high temperatures.

penultimate Habsburg ruler of Spain

The Decline of Spain' summarised what he considered to be the salient causes of that phenomenon, which for many years maintained the status of a decalogue. Amongst them figured 'the progressive decline in the character of the Habsburg kings'

The Spanish monarchy and system inherited by Philip IV in 1621 have long been accepted as being in a state of full decline

At Philip's accession to the throne, Spanish drama was enjoying a high summer of achievement fully equal to that of Jacobean England. Philip was entranced by its diversions, the escapist yet profoundly relevant worlds of courtly love, honour, revenge, cloak-and-dagger violence, salvation and damnation

The future Planet King played the role of Cupid in a court masque at the age of nine, in 1614

Of the five Austrian [i.e. Habsburg] kings, Charles V inspires enthusiasm, Philip II respect, Philip III indifference, Philip IV sympathy, and Carlos II pity

For most of the 1620s, the only major issue on which the King seems to have criticised his valido was the question of the Austrian alliance

Without Portugal and its immense colonial empire, Philip's pretensions to the title of 'Planet King' were hollow

The long reign of the Planet King thus ended in disillusion and dissolution

an age of chronic political instability and violence was dawning

Another car bomb killed Ukrainian military intelligence officer Col Maxim Shapoval in June 2017 in what the Ukrainian authorities called a terrorist act. In March of the same year, former Russian MP Denis Voronenkov was shot dead outside a hotel in Kiev.

Chinese state media reported that shopping malls in Wuhan reopened for business Monday morning after being shut for two months. Shoppers have to scan a QR code with their mobile phones at the entrances to verify their health status before they are allowed to enter.

98.6% of major industrial companies across China have resumed operations with nearly 90% of their employees back to work.

“Major industrial provinces like Guangdong, Jiangsu, Zhejiang, Shandong and Fujian are basically fully open,” he said at a press briefing. More than three-quarters of China’s small- and medium-size businesses have also resumed operations.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Progress (Naturalness and Civilization)

The Economy of Good and Evil

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

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

The Need for Greed: The History of Consumption and Labor

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

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

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

The History of Animal Spirits: Dreams Never Sleep

Masters of the Truth

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

How does this affect economics?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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