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katyshannon

Daily fantasy sports halted in New York, AG declares practice illegal gambling - Market... - 0 views

  • New York Attorney General Eric Schneiderman has ordered fantasy-sports operators Fan Duel Inc. and DraftKings Inc. to shut down in the state, saying that the games constitute illegal gambling and are subject to criminal penalties.
  • A handful of other states have previously said fantasy sports amounts to gambling and isn’t allowed. But Tuesday’s cease-and-desist order from New York is the first time fantasy-sports operators have been formally accused of criminal activity. It is the latest blow for the daily fantasy industry, dominated by FanDuel and DraftKings, which faces a federal criminal probe and scrutiny of state legislatures over the legality of their business model and the oversight of their operations.
  • “Daily fantasy sports is neither victimless nor harmless,” Schneiderman said in a statement. “And it is clear that DraftKings and FanDuel are the leaders of a massive, multibillion-dollar scheme intended to evade the law and fleece sports fans across the country.” FanDuel responded in a statement: “This is a politician telling hundreds of thousands of New Yorkers they are not allowed to play a game they love…. The game has been played — legally — in New York for years and years, but after the attorney general realized he could now get himself some press coverage, he decided a game that has been around for a long, long time is suddenly now not legal.”
maddieireland334

Dirt-Poor Town Hopes Marijuana Will Bring Boom Times - 0 views

  • Adelanto is a small town (population 31.000) in the deserts of inland Southern California where people are sent to prison
  • It's a fairly poor community, with a median household wage of $37,000, much lower than the state median of $60,000.
  • But when California citizens voted to loosen marijuana laws and allow for medical use, most of these communities resisted and passed ordinances to prohibit pot dispensaries in their neighborhoods.
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  • Home construction boomed in these places, fed by a bubble that put people in freshly built houses they really couldn't afford.
  • One plot was valued at $1.5 million before the zoning changed to allow cultivation, he said; now it's in escrow for $4 million.
  • Adelanto, which once flirted with bankruptcy, is now seeing a land rush and people willing to spend millions of dollars to secure property and permits to grow marijuana legally, considering a future where millions of Californians will legally be permitted to enjoy weed recreationally.
  • Elizabeth Brown, who's with Lee & Associates, said land that was going for 50 cents to 90 cents per square foot is now going for $12 to $14.
  • For a couple of years, solar energy plants were going to save everybody from the recession. Bolstered by money potentially available from the federal economic stimulus, dozens of solar projects were proposed for the desert last decade.
  • In this case, given the lack of competition, the city has to figure out how much it wants to milk from growers for its own coffers. The reporter notes that a tax plan similar to the one in nearby Desert Hot Springs (the other town to permit cultivation) could net Adelanto $6 million per year if all goes well, equal to nearly half of the city's entire annual budget.
  • The big unknown is whether other cities might change their minds and decide to allow pot growers in, something that is bound to happen if Adelanto succeeds and sloughs off its reputation as the poorest small town in the High Desert.
  • And as an interesting touch, it could end up driving out the local representation from General Atomics Aeronautical Systems, the manufacturers of the Predator drone, because their landlords can get more money from the marijuana growers.
katyshannon

Connecticut to Ban Gun Sales to Those on Federal Terrorism Lists - The New York Times - 0 views

  • “Like all Americans, I have been horrified by the recent terrorist attacks in San Bernardino and Paris,” Mr. Malloy, a Democrat, told reporters. “This should be a wake-up call to all of us. This is a moment to seize in America, and today I’m here to say that we in Connecticut are seizing it.”
  • Connecticut to Ban Gun Sales to Those on Federal Terrorism Lists
  • While Democrats in Congress have been calling almost daily for a fix to the so-called watch list loophole, Republicans have succeeded in defeating measures that would prevent people on the lists from buying guns. Democrats say they intend to keep pushing the issue, and on Thursday the House Democratic leader, Representative Nancy Pelosi of California, introduced a motion demanding a vote to restrict the sale of guns from anyone on a federal terrorism watch list. House Republicans swiftly shelved it.
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  • “What could possibly be the argument for allowing a terrorist suspect to buy a semiautomatic weapon?” Mr. Obama said. “This is a matter of national security.”
  • “Seems to me that the greatest importance of this is to get the ball rolling so more people follow, and ideally the federal government,” Mr. Webster said. “I suspect more states will do this.”
  • own a gun.
  • Connecticut has passed some of the strictest gun laws in the country, including measures enacted after the 2012 massacre at Sandy Hook Elementary School in Newtown, when a gunman killed 20 schoolchildren and six staff members before killing himself.
  • The National Rifle Association “does not want terrorists or dangerous people to have access to weapons,” said Jennifer Baker, a spokeswoman for the organization’s lobbying arm. “But this is a constitutional issue,” she said, adding that mere suspicion should not be enough to take away the righ
  • The no-fly list is a subset of the watch list.
  • Correction: December 10, 2015 An earlier version of this article, using information from state officials, erroneously attributed a distinction to the proposed measure in Connecticut. It would not be the first such law in the nation; at least one other state has such a ban.
  • “These are everyday Americans that have nothing to do with terrorism,” Senator Marco Rubio of Florida, a Republican candidate for president, told CNN. “They wind up on the no-fly list, there’s no due process or any way to get your name removed from it in a timely fashion, and now they’re having their Second Amendment rights being impeded upon.”
  • Abe Mashal, a former Marine and a Muslim of mixed Palestinian-Italian background who lives in the Chicago area, was on the no-fly list until last year, for reasons he said were still a mystery to him.
  • “Never had any trouble with that,” he said of the gun purchase.
  • Since 2004, there have been 2,233 people who, like Mr. Mashal, landed on the government’s no-fly list because of terrorism suspicions and applied to buy a gun, according to a recent review of F.B.I. data by the Government Accountability Office.
  • But only rarely are legal reasons found to prohibit the sale, according to federal auditors. Since the F.B.I. began tracking the data, only 190 gun sales to people on the list — or 8.5 percent of all the attempted sales — have been blocked for other reasons, including mental illness or criminal convictions, auditors found.
  • But Democrats say increased fears of domestic terrorism stoked by the recent gun attacks in San Bernardino and in Paris are reason enough to stop people on a watch list from being able to buy a gun.
  • Mr. Malloy has lobbied federal lawmakers on the issue. “I have previously written to Congress on this matter,” he said. “But inaction is not an option. So here in Connecticut, we are acting.
  • The federal government’s terrorism watch list is a database maintained by the Terrorist Screening Center, an arm of the Federal Bureau of Investigation
  • “Like all Americans, I have been horrified by the recent terrorist attacks in San Bernardino and Paris,” Mr. Malloy, a Democrat, told reporters. “This should be a wake-up call to all of us. This is a moment to seize in America, and today I’m here to say that we in Connecticut are seizing it.”
  • With his decision, Mr. Malloy has stepped into a fiery debate that has stretched from the Oval Office to the contest to become its next occupant: Should being a terrorism suspect prohibit a person from buying firearms? At the moment, it does not.
  • With the mass shooting in California last week focusing attention on terrorism and guns, Gov. Dannel P. Malloy of Connecticut announced on Thursday that he intended to sign an executive order barring people on federal terrorism watch lists from buying firearms in the state.
  • President Obama has moved it to the front of his continuing push for stricter gun restrictions. “Congress should act to make sure no one on a no-fly list is able to buy a gun,” he said in
  • While Democrats in Congress have been calling almost daily for a fix to the so-called watch list loophole, Republicans have succeeded in defeating measures that would prevent people on the lists from buying guns. Democrats say they intend to keep pushing the issue, and on Thursday the House Democratic leader, Representative Nancy Pelosi of California, introduced a motion demanding a vote to restrict the sale of guns from anyone on a federal terrorism watch list. House Republicans swiftly shelved it.
  • What some critics have called a startling gap in the law has gnawed at counterterrorism officials for years. But it has now emerged as a flash point following the terrorist attack in San Bernardino, Calif., in which a married couple who the authorities believe were inspired by foreign extremists killed 14 people using legally obtained firearms.
  • But the argument, gun rights advocates say, is a matter of due process. They say that the no-fly list — with tens of thousands of names on it — is unreliable, with innocent people like Edward M. Kennedy, the Massachusetts senator who died in 2009, and other well-known Americans wrongly placed on the list.
  • While federal gun control legislation has gone nowhere in recent years, certain states have had more success. Connecticut has passed some of the strictest gun laws in the country, including measures enacted after the 2012 massacre at Sandy Hook Elementary School in Newtown, when a gunman killed 20 schoolchildren and six staff members before killing himself.
  • Daniel Webster, the director of the Johns Hopkins Center for Gun Policy and Research, said it was unclear what the practical implications of Connecticut’s proposed ban would be in stopping someone who is determined to carry out an act of terrorism. That person could simply travel to another state.
Javier E

Washington feels like the capital of an occupied country - The Washington Post - 0 views

  • There can be only one explanation for this kind of behavior: White House officials, and many others in Washington, really do not feel they are living in a fully legal state. True, there is no communist terror; the president’s goons will not arrest public officials who testify to Congress; no one will be murdered if they walk out of the White House and start campaigning for impeachment or, more importantly, for the invocation of the 25th Amendment, the procedure to transfer power if a president is mentally or physically unfit to remain in office. Nevertheless, dozens of people clearly don’t believe in the legal mechanisms designed to remove a president who is incompetent or corrupt
  • You can imagine why this would be. Leading members of Congress might resist invoking the 25th Amendment, which would of course be described by Trump’s supporters as a “Cabinet coup.” The mob — not the literal, physical street mob, but the online mob that has replaced it — would seek revenge. There may not be any presidential goons, but any senior official who signs his or her name to a call for impeachment or removal will certainly be subjected to waves of hatred on social media, starting with a denunciation from the president. Recriminations will follow on Fox News, along with a smear campaign, a doxing campaign, attacks on the target’s family and perhaps worse. It is possible we have underestimated the degree to which our political culture has already become more authoritarian.
  • Maybe we have also underestimated the degree to which our Constitution, designed in the 18th century, has proved insufficient to the demands of the 21st.
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  • an important constitutional amendment seems, to the men and women who are empowered to use it, too controversial to actually use.
  • The result: institutional and administrative chaos; our military chain of command is compromised; people around the elected president feel compelled to act above the law and remove papers from his desk. The mechanisms meant to protect the state from an incompetent or dictatorial president are not being used because people in power no longer believe in them, or are afraid to use them. Washington feels like the capital of a state where the legal order has collapsed because, in some ways, it is
Javier E

Millennials Are Drinking Less-But Still Not Sober - The Atlantic - 0 views

  • What some have been quick to characterize as an interest in being sober might actually be more like a search for moderation in a culture that has long treated alcohol as a dichotomy: Either you drink whenever the opportunity presents itself, or you don’t drink at all. Many Millennials—and especially the urban, college-educated consumers prized by marketers—might just be tired of drinking so much.
  • national survey data on drinking habits reflect only small declines in heavy alcohol use. (For men, that’s drinking five alcoholic beverages in a short period of time five or more times in a month; for women, it’s four drinks under the same conditions.)
  • From 2015 through 2017, the most recent year for which data are available, the rate of Millennials who reported that they had consumed any amount of alcohol in the preceding month remained pretty steady, at more than 60 percent.
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  • “It still seems like this is a generation of self-medicating, but they’re using things differently,” says Starke, and the normalization and ever more common legalization of cannabis have a big part in that.
  • “Folks in the Millennial generation have maybe a better sense of balance. Some do yoga or meditation or are physically active, so they don’t need to find stimulation and stress reduction in substances.” That mirrors the generation’s general interest in maintaining its health,
  • Millennials who haven’t developed their generation’s signature coping skills often use alcohol heavily. Starke sees an alarming number of people under 35 with advanced liver disease or alcohol hepatitis. As attitudes may be moderating for many young adults, plenty of others are struggling: Nearly 90,000 people still die from alcohol-related causes in America every year, and that number hasn’t started to meaningfully improve.
  • fewer Millennials are taking part in traditional family building, and the ones doing it are waiting longer than their parents did. Now the structure of social life isn’t that different for many people in their mid-30s than it was in their early 20s, which provides plenty of time for drinking on dates and with friends for them to start to get a little tired of it.
  • A 2017 study found that in counties with legalized medicinal cannabis, alcohol sales dropped more than 12 percent when compared with similar counties without weed. Recreational legalization has the potential to bolster that effect by making cannabis products even more broadly accessible
  • She sees many patients looking for help with opioids, as well as benzodiazepines such as Xanax.
  • uicide rates are up among young adults, and prescription-drug abuse is a problem the country is only beginning to address
  • Gen Z is drinking at lower rates than adolescents have in generations, and so much about a person’s lifetime relationship with substance abuse and consumption is set by use in early life.
  • “For many people, when they’re honest with their friends [about wanting to skip out on drinks], their friends are like, ‘Oh my God, I was thinking about that too,’” says UNC’s Starke. “I don’t know too many people who have gotten a negative response.”
anonymous

'We call it the Muslim Ban 3.0': the young Yale lawyers fighting Trump's order | US new... - 0 views

  • 'We call it the Muslim Ban 3.0': the young Yale lawyers fighting Trump's order
  • Trump’s travel bans have prompted a forceful counter campaign, bolstered by a soft-spoken Yale professor who leads a team of passionate proteges
  • many people stood against the president’s first travel ban. Among them was a small group of young lawyers, working at a series of nonprofits, who one jokingly called Dumbledore’s army. They stand against Trump still.
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  • As outrage spread across America, an ambitious plan started to form. Going home from the basketball game in a taxi, Wishnie mobilized about 20 current students to start researching and drafting papers that would, in collaboration with the American Civil Liberties Union, be filed with a duty judge in Brooklyn.
Javier E

College Admissions Scandal: FBI Targets Wealthy Parents - The Atlantic - 0 views

  • Charges are also being brought against 13 college coaches, including Yale’s head women’s soccer coach, who allegedly accepted a $400,000 bribe to admit a student as one of his recruits even though the student had never played competitive soccer.
  • “Every year, alumni contribute to their alma matters with the expectation of special treatment for their children,”
  • “This more genteel form of bribery is considered perfectly legal. Not only that, the donors get a tax break to boot, undercutting the fundamental legal principle that a charitable donation should not enrich the donor.”
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  • A famous example involves Jared Kushner, President Trump’s son-in-law and senior advisor whose father, then a wealthy real-estate developer, in 1998 pledged $2.5 million to Harvard University. Kushner—who, the investigative reporter Daniel Golden notes in his 2006 book The Price of Admission, was described by administrators at his high school as a mediocre student—was admitted to the school shortly after that
  • fraud and bribery’s lawful cousins—legacy preferences, athletic recruitment, and other admissions practices that lower the bar for progeny of the rich and famous—are ubiquitous.
  • Today, legacy students account for an estimated 14 percent of Harvard’s undergraduate population, and applicants who enjoy such alumni connections are accepted at five times the rate of their non-legacy peers (a nearly 34 percent acceptance rate, versus just under 6 percent for those lacking those coveted alumni connections)
  • as 40 percent of Harvard’s white students are legacies or recruited athletes.
  • At elite colleges, athletic recruitment is arguably another form of affirmative action for the wealthy. As my colleague Saahil Desai has written, Harvard’s admissions office, for instance, gives a major boost to athletes with middling academic qualifications. Athletes who score a four (out of six) on the academic scale Harvard uses to score applicants were accepted at a rate of about 70 percent, Desai reported; the admit rate for nonathletes with the same score, on the other hand, was 0.076 percent.
  • the U.S. attorney perhaps unintentionally emphasized this irony when he said: “We’re not talking about donating a building … We’re talking about fraud.”
  • His comment highlighted the mundanity of admissions favors for upper-crust children—when executed legally
knudsenlu

Stormy Daniels uncertain about fate of her '60 Minutes' segment - The Washington Post - 0 views

  • Porn star Stormy Daniels said in an email on Sunday “we will see what happens” to a taped segment she did with the CBS news show “60 Minutes,” as reports suggested that lawyers for Preisdent Trump are trying to block the broadcast.
  • Daniels, in a brief email to The Washington Post, declined to comment on any legal discussions. “All I can say is it was never going to air tonight and I guess we will see what happens,” she said.
  • The specter of a president who has made no secret of his hostility to the media trying to silence the porn star also raises constitutional concerns. Now that Trump is president, the existence of an extramarital relationship becomes a matter of public concern, according to C.J. Peters, dean of the University of Akron School of Law.
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  • During the campaign, Trump threatened legal action against the New York Times for printing two articles about women who accused him of sexual misconduct. Both stories, Trump said, “will be part of the lawsuit we are preparing against them.” A lawsuit was not filed.
  • Since filing suit, Los Angeles-based Avenatti has attempted to win public support for Daniels, claiming that his goal is to “shed light” on her story.
  • “How does it look, not only legally but politically?” Tynan said. “If they succeed it is a prior restraint of speech. If they fail, they look like they lost.
g-dragon

Napoleonic Code/Code Napoleon - A History - 0 views

  • The Napoleonic Code was a unified legal code produced in post-revolutionary France and enacted by Napoleon in 1804. Napoleon gave the laws his name, and they both largely remain in place in France today, and heavily influenced world laws in the nineteenth century. It is easy to imagine how the conquering Emperor could spread a legal system across Europe, but perhaps surprising to know it outlasted him across the world.
  • France, in the century before the French Revolution,
  • As well as language and economic differences, there was no single unified set of laws which covered the whole of France.
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  • The French Revolution acted as a brush which swept away a mass of local differences in France, including many of the powers who had been against codifying the laws. The result was a country in a position to (in theory) create a universal code, and a place which really needed one.
  • he knew that a state had to be built to support both him and a renewed France, and chief among that was to be a law code which bore his name. Attempts to write and enforce a code during the revolution had failed, and Napoleon’s achievement in forcing it through was massive. It also reflected glory back onto him: he was desperate to be seen as more than a general who took charge, but as the man who brought a peaceful end to the revolution, and establishing a legal code was a massive boost to his reputation, ego, and ability to rule. 
  • The Civil Code of the French People was enacted in 1804 across all the regions France then controlled: France, Belgium, Luxembourg, chunks of Germany and Italy, and was later spread further across Europe.
  • was supposed to be written fresh, and based on the idea that a law based on common sense and equality should replace one based on custom, societal division, and the rule of kings.
  • The moral justification for its existence was not that it came from God or a monarch (or in this case an emperor), but because it was rational and just.
  • The Napoleonic Code has been modified, but essentially remains in place in France, two centuries after Napoleon was defeated and his empire dismantled. It is one of his most lasting achievements in a country in thrall to his rule for a turbulent generation. However, it was only in the latter half of the twentieth century that laws regarding women were altered to reflect an equitable situation.
jayhandwerk

Texas teacher groups forging into politics but is activity legal? - 0 views

  • Incensed by lawmakers’ recent attempts to divert state money from public education and curtail the power of employee unions, public school teachers could prove to be a formidable force in upcoming Texas elections.
  • The efforts haven’t gone unnoticed by conservative groups and lawmakers, who have questioned the legality of tactics used by one of the groups, Texas Educators Vote, and participating school districts including Austin, Eanes, Del Valle and Pflugerville
Javier E

D'Souza, the Pardon Power and the Question of Norms - Talking Points Memo - 0 views

  • The pardon power is archaic and in some ways hard to reconcile with our modern concepts of justice and judicial process. But mercy is an important element of justice. Indeed, without a role for mercy there can be no justice. There are many people rotting in prison who shouldn’t be there, even if they were guilty of the crimes for which they were convicted.
  • Relatedly, I’ve written about the way the modern pardon power has been circumscribed almost beyond recognition. There’s a Pardon Attorney at the DOJ who handles the process. The guidelines make demands which all but erase the meaning of the pardon power itself. You not only have to express remorse, you have to have served your sentence and then wait a period of time after you’ve served your sentence. In other words, the whole idea of have executive clemency which springs you out of prison ahead of time isn’t even supposed to be part of the process
  • The pardon power is there to find people who simply should be forgiven by the state in advance of completing their sentence. We should use it for classes of prisoners who we see now shouldn’t be in jail
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  • Once marijuana is legal, should people really be serving long terms for use or minor dealing? As a legal matter, legalization makes no difference. But the pardon power can provide a measure of justice and rectification.
  • Yet clearly part of what running the pardon process through the DOJ is for is to insulate the President from that power
  • Joe Arpaio, Scooter Libby, Dinesh D’Souza – the pattern is pretty clear
  • What clearly isn’t okay is what we’re seeing today
  • the real pattern is giving political allies an out from the execution of the law, political allies and people who have an iconic significance for Trump’s most loyal supporters.
  • This isn’t just bad governance. It’s the essence of factional rule. The faction leader – the political warlord – gets control of the state and uses it in the interest of his supporters, protecting them from the law and giving them the state’s largesse
  • These are in a sense norms. The President doesn’t just wake up one day and decide to pardon someone or hear from a friend who puts in a good word for someone in jail. It’s too arbitrary, too ripe for abuse, even though the constitution is 100% clear that the President does have the power to do this.
  • This is why you have norms. They keep you within the rails in the face of obvious temptations and questions about propriety
Javier E

How Trump Is Reshaping American Opinion - The Atlantic - 0 views

  • The Reuters analysis also found that Americans were less likely to express feelings of racial anxiety this year, and they were more likely to empathize with African Americans. This was also true for white Americans and whites without a college degree, who largely backed Trump in 2016.”
  • the number of whites who say “America must protect and preserve its White European heritage” has sunk nine points since last August
  • The percentages of whites, and white Republicans, who strongly agree that “white people are currently under attack in this country” have each dropped by roughly 25 points from the same time two years ago
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  • A record-high number of Americans—75 percent—said in 2018 that immigration is good for the United States. Although the Trump administration took steps last week to limit even legal immigration, the Trump presidency has seen an increase in the number of Americans who support more legal immigration—not just among Democrats, but even slightly among Republicans.
  • white Americans are 19 percent more supportive of a path to citizenship for unauthorized immigrants than they were four years ago, and slightly less supportive of increased deportations
  • more Democrats say blacks are treated unfairly at work and by the police than in 2016—remarkable given how coverage of police violence toward African Americans has dropped in the past few years—while Republican attitudes have remained unchanged.
  • voters have now gotten a chance to see him implement ideas that seemed novel or at least worth a shot during the campaign, and they don’t like what they’re seeing in practice
  • 64 percent of Americans think free trade is good, up from 57 in 2017, 55 in 2016, and 51 in 2015. Meanwhile, the percentage who say free trade is bad has dropped 10 points since 2017.
  • The poll found that “people who rejected racial stereotypes were more interested in voting in the 2020 general election than those who expressed stronger levels of anti-black or anti-Hispanic biases.” That wasn’t the case in 2016, when Americans who held strong antiblack views were more politically engaged.
Javier E

To understand today's global data economy, look to the Middle Ages - The Washington Post - 1 views

  • With Facebook’s announcement Friday that it has suspended more developer apps for misusing users’ data than previously identified, the company revealed how little we know about the life of our data, even when we already know it’s been breached.
  • The global data economy mines human information to predict and influence behavior in ways most of us are incapable of comprehending.
  • to better understand what this means for the future of privacy, we need to look back to a much older idea, one from the Middle Ages.
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  • Christians in the early European Middle Ages, between roughly the 5th and 11th centuries, believed that God knew all human secrets, yet God’s secrets remained fundamentally unknowable to human beings. This widespread and deep-seated belief in an omniscient and mysterious being shaped institutional structures and social behavior in profound ways, as human efforts at concealment were considered futile
  • Today, a new form of mysterious omniscience is having a similarly widespread and unpredictable effect on human social behavior. We know that data about us is being compiled at breathtaking speeds, but most of us have little way of knowing what information is being collected, how it is being used and, crucially, how the various algorithms, clouds, networks and devices even work
  • The belief in an omniscient God structured almost every part of medieval life, especially around the rapidly developing legal systems of the time. Law codes named God as a constant witness in legal disputes in which human witnesses were considered deficient and God’s judgment functioned as a compelling legal tool.
  • By the 18th century, new secular forms of institutional power and surveillance emerged. Jeremy Bentham, for example, theorized the panopticon, a prison structure designed to harness a prisoner’s belief that he was always being watched to shape his behavior in favor of docility. What makes the architecture of the panopticon work is the mysterious omniscience of the prison guards, who can see from their tower into every cell without ever being seen themselves.
  • Today’s global data economy is the new form of mysterious omniscience. And as the reach of these technologies expands, their mystery will be one of the greatest barriers to its regulation.
  • Indeed, as scholar Shoshana Zuboff has written, firms actively confuse the public about the data they process so that their capabilities “remain inscrutable to all but an exclusive data priesthood.”
  • tion of fear and a belief in the benevolence of the divine
  • Where people in the early Middle Ages assigned benevolence to and held tremendous fear in their omniscient God, we have been facing — indeed embracing with remarkably little fear — this mysteriously omniscient technology reasoned to be benevolent because it makes life more convenient.
  • The way medieval law used God’s omniscience in cases of unreliable testimony foreshadows a future — in some ways, one already here — in which the information collected into that mysteriously omniscient entity (including data recorded by devices and retained by corporations) can be harvested and harnessed as evidence in courts of law, particularly where no other human witnesses are available to testify
  • In these cases, corporations have so far resisted sharing the data with the state, with the exception of counterterrorism efforts. But it also contributes to the corporate entity’s growing omniscience and mysteriousness
  • the move from the panopticon to this future iteration of mysterious omniscience could potentially entail a more insidious form of discipline stripped of the fear of punishment and, with its godlike status, of the possibility of democratic regulation.
Javier E

George Conway: Trump Is Unfit for Office - The Atlantic - 0 views

  • Behavior like this is unusual, a point that journalists across the political spectrum have made. “This is not normal,” Megan McArdle wrote in late August. “And I don’t mean that as in, ‘Trump is violating the shibboleths of the Washington establishment.’ I mean that as in, ‘This is not normal for a functioning adult.’” James Fallows observed, also in August, that Trump is having “episodes of what would be called outright lunacy, if they occurred in any other setting,” and that if he “were in virtually any other position of responsibility, action would already be under way to remove him from that role.”
  • Simply put, Trump’s ingrained and extreme behavioral characteristics make it impossible for him to carry out the duties of the presidency in the way the Constitution requires. To see why first requires a look at what the Constitution demands of a president, and then an examination of how Trump’s behavioral characteristics preclude his ability to fulfill those demands.
  • Though the Constitution’s drafters could hardly have foreseen how the system would evolve, they certainly knew the kind of person they wanted it to produce. “The process of election affords a moral certainty,” Hamilton wrote, “that the office of President will never fall to the lot of any man who is not in an eminent degree endowed with the requisite qualifications.
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  • “Talents for low intrigue, and the little arts of popularity,” might suffice for someone to be elected to the governorship of a state, but not the presidency. Election would “require other talents, and a different kind of merit,” to gain “the esteem and confidence of the whole Union,” or enough of it to win the presidency. As a result, there would be “a constant probability of seeing the station filled by characters pre-eminent for ability and virtue.” This was the Framers’ goal in designing the system that would make “the choice of the person to whom so important a trust was to be confided.”
  • In a nutshell, while carrying out his official duties, a president has to put the country, not himself, first; he must faithfully follow and enforce the law; and he must act with the utmost care in doing all that.
  • can Trump do all that? Does his personality allow him to? Answering those questions doesn’t require mental-health expertise, nor does it really require a diagnosis. You can make the argument for Trump’s unfitness without assessing his mental health: Like James Fallows, for example, you could just ask whether Trump would have been allowed to retain any other job in light of his bizarre conduct
  • More than a diagnosis, what truly matters, as Lincoln’s case shows, is the president’s behavioral characteristics and personality traits. And understanding how people behave and think is not the sole province of professionals; we all do it every day, with family members, co-workers, and others.
  • its criteria for personality disorders—they don’t require a person to lie on a couch and confess his or her innermost thoughts. They turn on how a person behaves in the wild, so to speak.
  • Donald Trump, as president of the United States, is probably the most observable and observed person in the world. I’ve personally met and spoken with him only a few times, but anyone who knows him will tell you that Trump, in a way, has no facade: What you see of him publicly is what you get all the time, although you may get more of it in private
  • accounts of a person’s behavior from laypeople who observe him might be more accurate than information from a clinical interview, and that this is especially true when considering two personality disorders in particular—what the DSM calls narcissistic personality disorder and antisocial personality disorde
  • These two disorders just happen to be the ones that have most commonly been ascribed to Trump by mental-health professionals over the past four years. Of these two disorders, the more commonly discussed when it comes to Trump is narcissistic personality disorder, or NPD—pathological narcissism
  • it touches directly upon whether Trump has the capacity to put anyone’s interests—including the country’s and the Constitution’s—above his own.
  • A certain amount of narcissism is healthy, and helpful—it brings with it confidence, optimism, and boldness. Someone with more than an average amount of narcissism may be called a narcissist. Many politicians, and many celebrities, could be considered narcissists
  • “Pathological narcissism begins when people become so addicted to feeling special that, just like with any drug, they’ll do anything to get their ‘high,’ including lie, steal, cheat, betray, and even hurt those closest to them,”
  • The “fundamental life goal” of an extreme narcissist “is to promote the greatness of the self, for all to see,
  • To many mental-health professionals, Donald Trump provides a perfect example of such extreme, pathological narcissism: One clinical psychologist told Vanity Fair that he considers Trump such a “classic” pathological narcissist that he is actually “archiving video clips of him to use in workshops because there’s no better example”
  • The goal of a diagnosis is to help a clinician guide treatment. The question facing the public is very different: Does the president of the United States exhibit a consistent pattern of behavior that suggests he is incapable of properly discharging the duties of his office?
  • Even Trump’s own allies recognize the degree of his narcissism. When he launched racist attacks on four congresswomen of color, Senator Lindsey Graham explained, “That’s just the way he is. It’s more narcissism than anything else.” So, too, do skeptics of assigning a clinical diagnosis. “No one is denying,” Frances told Rolling Stone, “that he is as narcissistic an individual as one is ever likely to encounter.” The president’s exceptional narcissism is his defining characteristic—and understanding that is crucial to evaluating his fitness for office
  • The DSM-5 describes its conception of pathological narcissism this way: “The essential feature of narcissistic personality disorder is a pervasive pattern of grandiosity, need for admiration, and lack of empathy that begins by early adulthood and is present in a variety of contexts.”
  • The diagnostic criteria offer a useful framework for understanding the most remarkable features of Donald Trump’s personality, and of his presidency. (1) Exaggerates achievements and talents, expects to be recognized as superior without commensurate achievements?
  • (2) Preoccupied with fantasies of unlimited success, power, brilliance
  • (3) Believes that he or she is “special” and unique and should only associate with other special or high-status people?
  • Trump claims to be an expert—the world’s greatest—in anything and everything. As one video mash-up shows, Trump has at various times claimed—in all seriousness—that no one knows more than he does about: taxes, income, construction, campaign finance, drones, technology, infrastructure, work visas, the Islamic State, “things” generally, environmental-impact statements, Facebook, renewable energy, polls, courts, steelworkers, golf, banks, trade, nuclear weapons, tax law, lawsuits, currency devaluation, money, “the system,” debt, and politicians.
  • (4) Requires excessive admiration? Last Thanksgiving, Trump was asked what he was most thankful for. His answer: himself, of course. A number of years ago, he made a video for Forbes in which he interviewed two of his children. The interview topic: how great they thought Donald Trump wa
  • (5) A sense of entitlement? (9) Arrogant, haughty behaviors? Trump is the man who, on the infamous Access Hollywood tape, said, “When you’re a star, they let you do it. You can do anything you want”—including grabbing women by their genitals. He’s the man who also once said, “I could stand in the middle of Fifth Avenue and shoot somebody and I wouldn’t lose any voters.”
  • (8) Envious of others? Here’s a man so unable to stand the praise received by a respected war hero and statesman, Senator John McCain, that he has continued to attack McCain months after McCain’s death;
  • (6) Interpersonally exploitative? Just watch the Access Hollywood tape, or ask any of the hundreds of contractors and employees Trump the businessman allegedly stiffed, or speak with any of the two dozen women who have accused Trump of sexual misconduct, sexual assault, or rape.
  • Finally, (7) Lacks empathy: is unwilling to recognize or identify with the feelings or needs of others? One of the most striking aspects of Trump’s personality is his utter and complete lack of empathy
  • The notorious lawyer and fixer Roy Cohn, who once counseled Trump, said that “Donald pisses ice water,” and indeed, examples of Trump’s utter lack of normal human empathy abound.
  • “It made no sense, Priebus realized, unless you understood … ‘The president has zero psychological ability to recognize empathy or pity in any way.’
  • What kind of human being, let alone politician, would engage in such unempathetic, self-centered behavior while memorializing such horrible tragedies? Only the most narcissistic person imaginable—or a person whose narcissism would be difficult to imagine if we hadn’t seen it ourselves. The evidence of Trump’s narcissism is overwhelming—indeed, it would be a gargantuan task to try to marshal all of it, especially as it mounts each and every day.
  • A second disorder also frequently ascribed to Trump by professionals is sociopathy—what the DSM-5 calls antisocial personality disorder
  • Central to sociopathy is a complete lack of empathy—along with “an absence of guilt.” Sociopaths engage in “intentional manipulation, and controlling or even sadistically harming others for personal power or gratification. People with sociopathic traits have a flaw in the basic nature of human beings … They are lacking an essential part of being human.” For its part, the DSM-5 states that the “essential feature of antisocial personality disorder is a pervasive pattern of disregard for, and violation of, the rights of others that begins in childhood or early adolescence and continues into adulthood.”
  • Trump’s sociopathic characteristics sufficiently intertwine with his narcissistic ones that they deserve mention here. These include, to quote the DSM-5, “deceitfulness, as indicated by repeated lying, use of aliases, or conning others.” Trump’s deceitfulness—his lying—has become the stuff of legend; journalists track his “false and misleading claims” as president by the thousands upon thousands.
  • Other criteria for antisocial personality disorder include “failure to conform to social norms with respect to lawful behaviors, as indicated by repeatedly performing acts that are grounds for arrest”; “impulsivity or failure to plan ahead”; and “lack of remorse, as indicated by being indifferent to or rationalizing having hurt, mistreated, or stolen from another.
  • As for impulsivity, that essentially describes what gets him into trouble most: It was his “impulsiveness—actually, total recklessness”—that came close to destroying him in the 1980s
  • And lack of remorse? That’s a hallmark of sociopathy, and goes hand in hand with a lack of human conscience. In a narcissistic sociopath, it’s intertwined with a lack of empathy. Trump hardly ever shows remorse, or apologizes, for anything. The one exception: With his presidential candidacy on the line in early October
  • In a way, Trump’s sociopathic tendencies are simply an extension of his extreme narcissism
  • articular, “They change reality to suit themselves in their own mind.” Although Trump “lies because of his sociopathic tendencies,” telling falsehoods to fool others, Dodes argues, he also lies to himself, to protect himself from narcissistic injury. And so Donald Trump has lied about his net worth, the size of the crowd at his inauguration, and supposed voter fraud in the 2016 election.
  • The latter kind of lying, Dodes says, “is in a way more serious,” because it can indicate “a loose grip on reality”—and it may well tell us where Trump is headed in the face of impeachment hearings. Lying to prevent narcissistic injury can metastasize to a more significant loss of touch with reality
  • Experts haven’t suggested that Trump is psychotic, but many have contended that his narcissism and sociopathy are so inordinate that he fits the bill for “malignant narcissism.” Malignant narcissism isn’t recognized as an official diagnosis; it’s a descriptive term coined by the psychoanalyst Erich Fromm, and expanded upon by another psychoanalyst, Otto Kernberg, to refer to an extreme mix of narcissism and sociopathy, with a degree of paranoia and sadism mixed in
  • In the view of some in the mental-health community, such as John Gartner, Trump “exhibits all four” components of malignant narcissism: “narcissism, paranoia, antisocial personality and sadism.”
  • Mental-health professionals have raised a variety of other concerns about Trump’s mental state; the last worth specifically mentioning here is the possibility that, apart from any personality disorder, he may be suffering cognitive decline.
  • His “mental state,” according to Justin A. Frank, a former clinical professor of psychiatry and physician who wrote a book about Trump’s psychology, “include[s] so many psychic afflictions” that a “working knowledge of psychiatric disorders is essential to understanding Trump.” Indeed, as Gartner puts it: “There are a lot of things wrong with him—and, together, they are a scary witch’s brew.”
  • when you line up what the Framers expected of a president with all that we know about Donald Trump, his unfitness becomes obvious. The question is whether he can possibly act as a public fiduciary for the nation’s highest public trust. To borrow from the Harvard Law Review article, can he follow the “proscriptions against profit, bad faith, and self-dealing,” manifest “a strong concern about avoiding ultra vires action” (that is, action exceeding the president’s legal authority), and maintain “a duty of diligence and carefulness”? Given that Trump displays the extreme behavioral characteristics of a pathological narcissist, a sociopath, or a malignant narcissist—take your pick—it’s clear that he can’t.
  • To act as a fiduciary requires you to put someone else’s interests above your own, and Trump’s personality makes it impossible for him to do that. No president before him, at least in recent memory, has ever displayed such obsessive self-regard
  • Indeed, Trump’s view of his presidential powers can only be described as profoundly narcissistic, and his narcissism has compelled him to disregard the Framers’ vision of his constitutional duties in every respect
  • Trump’s incapacity affects all manner of subjects addressed by the presidency, but can be seen most acutely in foreign affairs and national security.
  • All in all, Trump sought to impede and end a significant counterintelligence and criminal investigation—one of crucial importance to the nation—and did so for his own personal reasons. He did precisely the opposite of what his duties require. Indeed, he has shown utter contempt for his duties to the nation
  • hat constitutional mechanisms exist for dealing with a president who cannot or does not comply with his duties, and how should they take the president’s mental and behavioral characteristics into account?
  • it turns out that impeachment is a more practical mechanism
  • In short, now that the House of Representatives has embarked on an impeachment inquiry, one of the most important judgments it must make is whether any identified breaches of duty are likely to be repeated. And if a Senate trial comes to pass, that issue would become central as well to the decision to remove the president from office. That’s when Trump’s behavioral and psychological characteristics should—must—come into pla
  • One of the most compelling arguments about the meaning of those words is that the Framers, in Article II’s command that a president faithfully execute his office, imposed upon him fiduciary obligations. As the constitutional historian Robert Natelson explained in the Federalist Society Review, the “founding generation [understood] ‘high … Misdemeanors’ to mean ‘breach of fiduciary duty.’
  • Eighteenth-century lawyers instead used terms such as breach of trust—which describes the same thing. “Parliamentary articles of impeachment explicitly and repetitively described the accused conduct as a breach of trust,” Natelson argues, and 18th-century British legal commentators explained how impeachment for “high Crimes and Misdemeanors” was warranted for all sorts of noncriminal violations that were, in essence, fiduciary breaches.
  • why the discussion of Morris’s suggestion was so brief—the drafters knew what the words historically meant, because, as a House Judiciary Committee report noted in 1974, “at the time of the Constitutional Convention the phrase ‘high Crimes and Misdemeanors’ had been in use for over 400 years in impeachment proceedings in Parliament
  • Certainly Alexander Hamilton knew by the time he penned “Federalist No. 65,” in which he explained that impeachment was for “those offenses which proceed from the misconduct of public men, or, in other words, from the abuse or violation of some public trust.
  • What constitutes such an abuse or violation of trust is up to Congress to decide: First the House decides to bring impeachment charges, and then the Senate decides whether to convict on those charges. The process of impeachment by the House and removal by trial in the Senate is thus, in some ways, akin to indictment by a grand jury and trial by a petit jury
  • As Laurence Tribe and Joshua Matz explain in their recent book on impeachment, “the Constitution explicitly states that Congress may not end a presidency unless the president has committed an impeachable offense. But nowhere does the Constitution state or otherwise imply that Congress must remove a president whenever that standard is met … In other words, it allows Congress to exercise judgment.”
  • As Tribe and Matz argue, that judgment presents a “heavy burden,” and demands that Congress be “context-sensitive,” and achieve “an understanding of all relevant facts.” A president might breach his trust to the nation once in some small, inconsequential way and never repeat the misbehavior, and Congress could reasonably decide that the game is not worth the candle.
  • It’s also an appropriate mechanism, because the constitutional magic words (other than Treason and Bribery) that form the basis of an impeachment charge—high Crimes and Misdemeanors, found in Article II, Section 4 of the Constitution—mean something other than, and more than, offenses in the criminal-statute books. High Crimes and Misdemeanors is a legal term of art, one that historically referred to breaches of duties—fiduciary duties—by public officeholders. In other words, the question of what constitutes an impeachable offense for a president coincides precisely with whether the president can execute his office in the faithful manner that the Constitution requires.
  • there’s another reason as well. The people have a right to know, and a need to see. Many people have watched all of Trump’s behavior, and they’ve drawn the obvious conclusion. They know something’s wrong, just as football fans knew that the downed quarterback had shattered his leg. Others have changed the channel, or looked away, or chosen to deny what they’ve seen. But if Congress does its job and presents the evidence, those who are in denial won’t be able to ignore the problem any longer.
Javier E

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

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

Trump ally Peter Thiel risks political backlash, says Gawker founder | Culture | The Gu... - 0 views

  • Denton added. He said the media had been strong until the late 20th century because there was a lucrative classified advertising revenue stream, which meant subjects of the stories were rarely more powerful than the media companies covering them.
  • “Now you have monopoly profits of companies, like Facebook, funding the fortunes of billionaires, like Peter Thiel, and the media, by comparison, is financially outmatched,” he said. Thiel alone possesses a comparable market cap to that of the New York Times, with a net worth estimated to be $2.7bn, while the New York Times’ current market capitalization is $2.35bn.
  • “The balance of power has shifted dramatically,” Denton said. “So if we’re talking about freedom of expression, profitability has to be at the center of that.”
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  • It’s not just billionaires and celebrities who wield this power over the media, but advertisers, he continued.
  • “An honest review of the Samsung Galaxy Note 7 is a dangerous and expensive proposition,” he said, alluding to the defective phone recalled after explosions. “There will be no drama, you’ll just see no advertising from Samsung for the next few years and the salaries of 10 journalists go up in smoke for one story.”
  • Denton argued that the concentration of power and wealth was also skewing the justice system. He cited Thiel’s own words justifying his support of the Hogan lawsuit: “If you’re a single-digit millionaire like Hulk Hogan, you have no effective access to our legal system,” Thiel said at the National Press Club in Washington in October.
  • Denton said: “Maybe you need to be a billionaire to get justice, as long as the legal process is convoluted and extremely expensive.”
  • He said that at one point Gawker’s legal costs were running at about $1m per month.
g-dragon

The Birth of 'Illegal' Immigration - History in the Headlines - 0 views

    • g-dragon
       
      Chinese Exclusion Act of 1882 ~ banned almost all immigration from China Asiatic Barred Zone Act ~ banned most immigration from Asia and prostitutes, polygamists, anarchists, and people with contagious diseases 1924 Immigration Act ~ banned all people who could not become a citizen from a previous Act that said only free white people could become citizens + introduced numerical caps by country 1960 Law ~ the U.S. can not issue more than 7% of its visas to one country
  • Chinese become the only group required to carry around certificates of residence, which are intended to show—to document—that they have in fact entered legally
  • before you can immigrate somewhere illegally, there has to be a law for you to break
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  • Europeans had entered as settlers—which is something totally different. While immigrants are beholden to the laws of the land they migrate to, settlers come to disrupt the current system and implement their own laws
  • there were no federal laws governing who could enter and who couldn’t until the Chinese Exclusion Act of 1882.
  • white Americans blamed them for low wages and other economic problems. To placate economic and racial anxieties, the radical exclusion act banned almost all immigration from China
  • the Immigration Act passed that same year banned people who were poor, mentally ill, or convicted of crimes from entering the country.
  • DACA (Deferred Action for Childhood Arrivals), a policy to give people who came to the U.S. as undocumented children a legal avenue to stay
  • the Asiatic Barred Zone Act banned most immigration from Asia, as well as immigration by prostitutes, polygamists, anarchists, and people with contagious diseases
  • 1924 Immigration Act, which banned all people who could not become naturalized citizens per the 1790 Naturalization Act. That naturalization law had originally said that only free white people could become naturalized citizens
  • previously excluded groups like Mexicans, black Americans, and Native Americans had won citizenship rights, and the law really only applied to Asians.
  • introducing numerical caps or quotas based on country of origin. These quotas gave enormous preference to people from northern and western Europe over those from southern and eastern parts of the continent
  • people
  • Until the late 19th century, there wasn’t any such thing as “illegal” or “legal” immigration to the United States.
  • 1960s,
  • when a new law established a new system. Each year, there is a cap on the total number of visas that the U.S. can issue. According to U.S. Citizenship and Immigration Services, the U.S. cannot issue more than seven percent of the total allowable visas to one nation.
  • Before this change in 1965, there had been no numeric caps on immigration within the Americas.
anonymous

A Year After Breonna Taylor's Killing, Family Says There's 'No Accountability' : NPR - 0 views

  • Before Breonna Taylor's name became synonymous with police violence against Black Americans, she was an emergency medical technician in Louisville, Ky.The 26-year-old Black woman's friends and family say she was beloved, and relished the opportunity to brighten someone else's day.
  • Exactly one year ago, Louisville police gunned her down in her home. Now, her name is a ubiquitous rallying cry at protests calling for police reforms, and many social justice advocates point to her story as an example of how difficult it can be to hold police accountable for violent acts. The Louisville incident unfolded during a botched narcotics raid, when officers forced their way into her apartment in the early morning hours of March 13, 2020. Taylor was not the target of the raid and the suspect police were searching for was not at Taylor's home.
  • A year after Taylor's death, none of the officers who fired their service weapons — a total of 32 rounds — face criminal charges directly over Taylor's killing. At least three officers with connections to the raid have been terminated from the force.
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  • Some advocates are calling for Kentucky's Republican-controlled legislature to pass "Breonna's Law," which would ban no-knock warrants statewide. The Kentucky Senate passed a bill late last month restricting such warrants in certain situations, which many activists and Democratic lawmakers say does not go far enough. They had introduced a similar bill in the House in August, called "Breonna's Law," but the House Judiciary Committee voted on Wednesday to move forward with the Republican-sponsored proposal, according to WFPL.
  • But many advocates believe justice has not been done, citing the lack of criminal charges and saying they want to see broader criminal justice reform. Demonstrators plan to gather in downtown Louisville on Saturday to mark the anniversary of Taylor's death, member station WFPL reported. Activists say they hope to keep her memory alive and renew calls for justice, after the winter dampened on-the-ground protests.
  • In September, the city of Louisville announced a $12 million settlement in the wrongful death lawsuit filed by Taylor's family, which also included several police reforms.
  • Louisville Democratic Rep. Attica Scott, the primary sponsor of Breonna's Law, told NPR's All Things Considered on Friday that committee officials have said they will consider proposed amendments that would bring the two bills further into alignment.She also said she had written a letter to newly-confirmed Attorney General Merrick Garland this week, asking him to fully investigate Taylor's killing.
  • Ju'Niyah Palmer, Taylor's sister, wrote on Instagram earlier this year that her heart was "heavy because we are only 2 months away from me not hearing, seeing or cuddling you for a whole year." Her mother, Tamika Palmer, recently filed complaints with the police department's professional standards unit against six officers for their role in the investigation that included the raid. In an Thursday interview with a Louisville CBS affiliate, Palmer expressed her frustration with the lack of accountability in the case and called on the community to continue demanding justice.
  • Last September, after months of protests in and around Louisville, the city was braced to hear whether a grand jury would hand down criminal indictments for LMPD officers Brett Hankison, Jonathan Mattingly and Myles Cosgrove. At a press briefing Sept. 23, Kentucky Attorney General Daniel Cameron announced no charges directly tied to Taylor's death. The grand jury handed down three criminal counts of wanton endangerment to Hankison, over shooting through Taylor's apartment into a neighboring residence.
  • The grand jury did not charge Mattingly, who shot six times, and Cosgrove, who fired a total of 16 rounds, including what federal investigators determined to be the round that ultimately killed Taylor.
  • Cameron, whose office took over as special prosecutor in the case in May, said at the press conference that both Mattingly and Cosgrove "were justified in their use of force."After the two officers forced their way into Taylor's apartment, her boyfriend Kenneth Walker fired on them. Walker, a licensed gun owner, has maintained that he did not hear the officers announce themselves before entering and mistook them for intruders. He fired a shot, which hit Mattingly in the leg.
  • Cameron, Kentucky's first Black attorney general, told reporters that "evidence shows that officers both knocked and announced their presence at the apartment." He cited the officers' statements and one additional witness as evidence, but also acknowledged there is no video or body camera footage of the officers executing the search warrant.
  • Cameron's announcement sparked fresh outrage and demonstrations in Louisville, Atlanta, Denver, and Portland, among other cities. It added fuel to an already tense period in American society, where national protests focusing on racial justice inequities became a near-daily occurrence following high-profile police incidents with Black Americans, including George Floyd, Rayshard Brooks, Jacob Blake, Daniel Prude and others who were killed or seriously injured.
  • Days after Cameron's press conference, Taylor's mother, Palmer, said she was "reassured ... of why I have no faith in the legal system, in the police, in the law. ... They are not made to protect us Black and brown people."
  • In that same press conference, Crump raised questions about what evidence Cameron presented on behalf of Taylor to the grand jury. He also publicly called for the release of the transcripts of the proceedings, something that is extremely rare in grand jury cases. The court did so several weeks later, after some jurors took issue with Cameron's explanation for why no officer was directly charged in Taylor's death.
  • Hankison was terminated from LMPD in June, after the department found he fired "wantonly and blindly" into Taylor's apartment. In January, some nine months after Taylor's killing, the department formally terminated Cosgrove and another officer connected to the incident.
  • Both Cosgrove and Detective Joshua Jaynes, who secured the warrant for the raid on Taylor's home, were found to have violated department protocols, according to the termination letters made public on Jan. 6.
  • LMPD officials said that for Jaynes, "the evidence in this case revealed a sustained untruthfulness violation based on information included in an affidavit completed by you and submitted to a judge."LMPD said Cosgrove violated the department's protocols on use of deadly force and failed to activate his officer-worn body camera.
  • In that same batch of documents, LMPD also said that Mattingly, who was shot during the raid, was exonerated on both counts of violating department procedures on use of deadly force and de-escalation. It added, "no disciplinary action taken and the complaint will be dismissed." The disciplinary documents were released the same day Fischer, the Louisville mayor, formally announced that Erika Shields would be the city's next permanent police chief.
  • Shields resigned her post as Atlanta's police chief in the immediate aftermath of the killing of Rayshard Brooks, a Black man who was shot in the back during an encounter with white officers in a Wendy's parking lot in June.
carolinehayter

The New York attorney general holding Trump and Cuomo accountable | New York | The Guar... - 0 views

  • Letitia James has been making big legal waves, from investigating the Trumps to Cuomo’s nursing home scandal, generating a torrent of national attention
  • Over the course of their long and controversial careers, both men have seemed untouchable. But thanks to the recent work of one lifelong public servant, who was born into a big family in Brooklyn without legacy money or power, each man is suddenly facing a moment of unaccustomed accountability.
  • The state attorney general, Letitia James, the first woman of color ever to hold statewide elected office in New York, blasted a hole in the fable of Cuomo’s pandemic leadership with a report in January showing the state was under-reporting deaths in nursing homes by as much as half.
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  • A quick succession of sexual harassment claims against Cuomo in the ensuing weeks has knocked him from his political perch
  • Trump might be in even greater peril. Since 2019, James’s office has been conducting an investigation of business practices inside the Trump Organization and family. Trump has fought fiercely in court, but month after month, James has succeeded in unearthing financial records that appear to be adding up to a giant legal hazard for the former president, analysts say.
  • The Trump case and the Cuomo nursing home scandal have generated a torrent of national attention for James, with people outside New York politics wondering how a single state officer could make such big legal waves.
  • she argues that “the law should be a tool for social change”
  • “I see the law both as a shield and as a sword,” she said in a public discussion last year about Black leadership. “And so I wake up every day with a fire in my belly, and I march into the office – well, I actually march into my kitchen – and the question is, what can I do today to make a difference in the life of somebody? Who can I sue?”
  • As state attorney general, James has aggressively pursued a full catalogue of progressive causes.She sued the police department over brutality against people of color, blocked unlawful evictions during the pandemic, won a major sexual harassment settlement for women in the construction industry, filed an amicus brief before the supreme court opposing a rushed census, and sued to dissolve the National Rifle Association.She also sued Amazon for allegedly failing to protect workers, sued Facebook as an alleged monopoly and investigated Google on similar grounds. She has asked federal regulators to clamp down on toxins in baby food and called for student debt relief
  • “When I looked around the courtroom, all the defendants and all the family members looked like me, but everyone in a position of power did not, and there was something really unbalanced about that and unfair about that,” James told Miller
  • Before her election to the New York city council in 2003, James worked as a public defender, as counsel to the speaker of the state assembly and as an assistant attorney general for Brooklyn, where she targeted predatory lenders, advocated for working families and brought the first case against the New York City police department for so-called stop-and-frisk abuses.
  • “She told us that she would be independent of the governor and I think she’s proven that,” he said.
  • “I think she wants to be governor, I think that’s clear, and she’d be a formidable candidate,” said Albro.“I think she’d be a formidable candidate because she is very well liked and known in the city and that’s a big chunk of the vote.”
anonymous

El Salvador's President Proposes Using Bitcoin As Legal Tender : NPR - 0 views

  • El Salvador President Nayib Bukele announced in a recorded message played at a Bitcoin conference in Miami Saturday that next week he will send proposed legislation to the country's congress that would make the cryptocurrency legal tender in the Central American nation.
  • "Next week I will send to Congress a bill that will make Bitcoin a legal tender in El Salvador," Bukele said. "In the short term this will generate jobs and help provide financial inclusion to thousands outside the formal economy and in the medium and long term we hope that this small decision can help us push humanity at least a tiny bit into the right direction."
  • The U.S. dollar is El Salvador's official currency.
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  • Bukele in subsequent messages on Twitter noted that Bitcoin could be "the fastest growing way to transfer 6 billion dollars a year in remittances." He said that a big chunk of those money transfers were currently lost to intermediaries and with Bitcoin more than a million low-income families could benefit.
  • He also said 70% of El Salvador's population does not have a bank account and works in the informal economy. Bitcoin could improve financial inclusion, he said.
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