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anonymous

Form of quinine pushed to fight covid-19 - The Washington Post - 0 views

  • On May 11, 1838, the Vicksburg Register in Mississippi carried an ad for a miracle drug to fight a disease ravaging the country. The potion worked safely without purging the bowels or upsetting the stomach. And it would break a fever within 48 hours.
  • Once known as the Jesuits’ Powder, and the “English remedy” after its early promoters, the drug’s key ingredient was quinine.Now President Trump is promoting a synthetic form of quinine — hydroxychloroquine — as a treatment for covid-19, the disease caused by the novel coronavirus.
  • The drug still is used to combat malaria and has been found to work on other ailments. But there’s scant evidence it can fight covid-19.
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  • It also was used by Nazi doctors in human malaria experiments in the Dachau concentration camp during World War II.German scientist Claus Schilling, an expert in tropical diseases, infected hundreds of patients with malaria by exposing them to parasite-carrying mosquitoes.He then treated them with quinine and other drugs to see how they reacted.“Thirty or forty died from the malaria itself,” Franz Blaha, a physician and Czech inmate at Dachau, testified after the war. “Three hundred to four hundred died later … because of the physical condition resulting from the malaria attacks. In addition there were deaths resulting from poisoning due to overdoses.”
  • At that time, malaria was mostly treated with the quinine-like synthetic Atabrine, a medicine designed by German chemists in the early 1930s.
  • But Atabrine, like quinine, had side effects, including gastritis, hallucinations and psychosis, Masterson wrote. Plus, it turned the skin of GIs and Marines yellow.“The most hair-raising [side effects] were rashes that … progressed grotesquely, with skin falling off in sheets, creating open sores that attracted flies,” Masterson wrote. Other side effects included “erratic mood swings, violent anger, and deep depression …[along with] the standard diarrhea, vomiting, and cramps.”Then came the rumor the drug caused impotence.During the fight for the Pacific island of Guadalcanal, Marines rejected Atabrine. Their officers had to watch them take the pills and make sure the pills were swallowed. But the Marines would later spit them out.Thousands got sick. “For every battle casualty, ten men lay sick with malaria,” Masterson wrote.
  • Other bizarre remedies hadn’t worked, Duran-Reynals, the quinine historian, reported.One ancient cure went: “Take the urine of the patient and mix it with some flour to make … seventy-seven small cakes … Proceed before sunrise to an anthill and throw the cakes therein. As soon as the insects have devoured the cakes the fever vanishes.”
  • “A tree grows which they call ‘the fever tree’ … whose bark, of the color of cinnamon, made into powder … and given as a beverage, cures the fevers … it has produced miraculous results,” he reported.“Thus … did Father Calancha announce to the world that a cure had been found for the most widespread disease of the time,” Duran-Reynals wrote.
  • In the 1670s, despite the hidebound medical establishment, a young English pharmacist, Robert Talbor, became an expert in treating fevers. He had moved to the southeast coast of England, where fevers were “epidemical."By trial and error, he came up with a secret formula — “my particular … medicine,” he called it. He would reveal only that it was “a preparation of four vegetables,” and he warned people about using the “Jesuits’ Powder.”
  • The whole virtue of the pills consisted in the quinine alone.
anonymous

Should DDT Be Used to Combat Malaria? - Scientific American - 0 views

  • the pesticide is sprayed inside homes and buildings to kill mosquitoes that carry malaria.
    • anonymous
       
      Maybe a good idea to have some DDT in order to kill off malaria
  • Malaria is one of the world's most deadly diseases, each year killing about 880,000 people,
    • anonymous
       
      Malaria is killing off thousands of people-why DDT is good in some ways
  • should be used with caution, only when needed, and when no other effective, safe and affordable alternatives are locally available."
    • anonymous
       
      there are still alternatives
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  • The scientists reported that DDT may have a variety of human health effects, including reduced fertility, genital birth defects, breast cancer, diabetes and damage to developing brains. Its metabolite, DDE, can block male hormones.
    • anonymous
       
      Still, the negatives are awful!
  • In South Africa, about 60 to 80 grams is sprayed in each household per year, Bouwman said.
    • anonymous
       
      Used in regular households
woodlu

A malaria vaccine is approved by the World Health Organisation | The Economist - 0 views

  • But so far only one, a jab called RTS,S, made by GlaxoSmithKline, has proved effective in the final stages of clinical trials. On October 6th the World Health Organisation (WHO) recommended RTS,S for use in childhood vaccination in places with transmission of Plasmodium falciparum, the deadliest of the five parasites that cause malaria, and the most common in Africa.
  • The WHO reached its decision after reviewing results from Ghana, Kenya and Malawi, where more than 800,000 infants were vaccinated with a four-dose regimen.
  • RTS,S was included among the routine childhood vaccines distributed by primary health-care centres. This implementation programme, in which RTS,S reduced by 30% the number of cases of severe malaria which led to hospital admissions, therefore measured what kind of efficacy can be expected if the vaccine is rolled out widely across Africa.
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  • in parts of sub-Saharan Africa children contract malaria six times a year on average. Each year more than 260,000 African children die of it before their fifth birthdays.
  • Those who survive often suffer lifelong harm, including stunting, a form of impaired growth that affects the ability to learn.
  • the WHO says that the vaccine was found to be safe after more than 2.3m doses had been administered—clearing the air on three “safety signals” that had popped up in an earlier trial.
anonymous

Malaria breath test shows promise - BBC News - 0 views

  • People with malaria give off a distinctive "breath-print" that could be used as a test for the disease, according to American scientists.They had already tried out a crude prototype breathalyser in Africa, a tropical medicine conference heard.The test was reasonably good at detecting cases in children, but needs developing to become a routine device.
  • They believe people with malaria who have this odour in their breath may also attract mosquitoes and infect more of the biting insects, which can then spread the disease to other people that they bite.
  • It gave an accurate result in 29 of the children, meaning it had a success rate of 83%.This is still too low for the test to be used routinely, but the researchers hope they can improve its reliability and develop it into an off-the-shelf product.
nrashkind

Malaria drug touted by Trump fails to prevent COVID-19 in high profile study - Reuters - 0 views

  • Malaria drug touted by Trump fails to prevent COVID-19 in high profile study
  • The malaria drug promoted by U.S. President Donald Trump as a treatment for COVID-19 was ineffective in preventing infection in people exposed to the coronavirus, according to a widely anticipated clinical trial released on Wednesday.
  • The new trial found no serious side effects or heart problems from use of hydroxychloroquine.
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  • Vocal support from Trump kicked off a heated debate and raised expectations for the decades-old drug that could be a cheap and widely available tool in fighting the pandemic that has infected more than 6.4 million people and killed over 382,000 worldwide
  • It found 11.8% of subjects given hydroxychloroquine developed symptoms compatible with COVID-19, compared with 14.3%who got a placebo. That difference was not statistically significant, meaning the drug was no better than placebo.
  • “Our data is pretty clear that for post exposure, this does not really work,” said Dr. David Boulware, the trial’s lead researcher and an infectious disease physician at the University of Minnesota.
  • Several trials of the drug have been stopped over concerns about its safety for treating COVID-19 that were raised by health regulators and previous less rigorous studies.
  • The results were also published in the New England Journal of Medicine.
  • More than 20% of the trial subjects also took zinc, which had no significant effect.
Javier E

Opinion | We Should Have Known So Much About Covid From the Start - The New York Times - 0 views

  • I spoke to Mina about what seeing Covid as a textbook virus tells us about the nature of the pandemic off-ramp — and about everything else we should’ve known about the disease from the outset.
  • you can get exposed or you can get vaccinated. But either way, we have to keep building our immune system up, as babies do. That takes years to do. And I think it’s going to be a few more years at least.
  • And in the meantime?We’ve seen a dramatic reduction in mortality. We’ve even seen, I’d say, a dramatic decline in rates of serious long Covid per infection.
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  • But I do think it’s going to be a while before this virus becomes completely normal. And I’ve never been convinced that this current generation of elderly people will ever get to a place where it is completely normal. If you’re 65 or 75 or even older — it’s really hard to teach an immune system new tricks if you’re that age
  • And so while we may see excess mortality in the elderly decline somewhat, I don’t think we’ll see it ever disappear for this generation who was already old when the pandemic hit. Many will never develop that robust, long-term immunological memory we would want to see — and which happens naturally to someone who’s been exposed hundreds of times since they were a little baby.
  • There’s a similar story with measles. There is no routine later-life sequelae, like shingles, for measles. But what we do see is that, in measles outbreaks today, there are some people who were vaccinated who get it anyway. Maybe 5 to 15 percent of cases are not immunologically naïve people, but vaccinated people.
  • Is it really the case that, as babies, we are fighting off those viruses hundreds of times?The short answer is yeah. We start seeing viruses when we’re 2 months old, when we’re a month old. And a lot of these viruses we’ve seen literally tens, if not hundreds of times for some people by the time we’re adults. People tend to think that immunity is binary — you’re either immune or you’re not. That couldn’t be farther from the truth. It’s a gradient, and your protection gets stronger the more times you see a virus.
  • We used to think we just had this spectacular immune response when we first encountered the virus at, say, age 6, and that the immune response lasted until we were 70. But actually what we were seeing was the effect of an immune system being retrained every time it came into contact with the virus after the initial infection — at 6, and 7, and 8, and so on. Every time your friend got chickenpox, or your neighbor, you got a massive boost. You were re-upping your immune response and diversifying your immunological tools — potentially multiple times a year, a kind of natural booster.
  • But now, in America, kids get chickenpox vaccines. So you don’t have kids in America getting chickenpox today, and never will. But that means that older Americans, who did get it as kids, are not being exposed again — certainly not multiple times each year. And it turns out that, in the absence of routine re-exposures, that first exposure alone isn’t nearly as good at driving lifelong immunity and warding off shingles until your immune system begins to fall apart in old age — it can last until you’re in your 30s, for example but not until your 70s.
  • With Covid, when it infects you, it can land in your upper respiratory tract and it just start replicating right there. Immediately, it’s present and replicating in your lungs and in your nose. And that alone elicits enough of an immune response to cause us to feel really crappy and even cause us to feel disease.
  • But we could have just set the narrative better at the beginning: Look, you might get sick again, but your risk of landing in the hospital is going to be really low, and if you get a booster, you might still get sick again, but your risk of landing in the hospital is going to be even lower. That’s something I think humans can deal with, and I think the public could have understood it.
  • But it’s why we don’t see the severe disease as much, with a second exposure or an exposure after vaccination: For most people, it’s not getting into the heart and the liver and stuff nearly as easily.
  • But it doesn’t have to. It’s still causing symptomatic disease. And maybe mucosal vaccines could stop this, but without them we’re likely to continue seeing infections and even symptomatic infections.
  • through most of 2020 and into 2021, though. Back then, I think the conventional wisdom was that a single exposure — through infection or vaccination — would be the end of the pandemic for you. If this is basic virology and immunology, how did we get that so wrong?
  • The short answer is that epidemiologists are not immunologists and immunologists are not virologists and virologists are not epidemiologists. And, in general, physicians don’t know anything about the details.
  • But this failure had some pretty concrete impacts. When reinfections first began popping up, people were surprised, they were scared, and then, to some degree, they lost trust in vaccines. And the people they were turning to for guidance — not only did they not warn us about that, they were slow to acknowledge it, as well.
  • It had dramatic impacts and ripple effects that will last for years to limit our ability to get populations properly vaccinated.
  • the worst thing we can do during a pandemic is set inappropriately high expectations. These vaccines are incredible, they’ve had an enormously positive impact on mortality, but they were never going to end the pandemic.
  • And now, there’s a huge number of people questioning, do these vaccines even do anything?
  • For babies born today, though, I really think they’re not going to view Covid as any different than other viruses. By the time they are 20, it will be like any other virus to them. Because their immune systems will have grown up with it.
  • Instead, we set society up for failure, since people feel like the government failed everyone, that biology failed us, and that this was a crazy virus that has broken all the rules of our immune system, when it’s just doing what we’ve always known it would do.
  • How do you wish we had messaged things differently? What would it have meant to communicate early and clearly that Covid was a textbook virus, as you say?I think the biggest thing would have been just to say, we understand the enemy.
  • To say that this is a textbook virus, it doesn’t mean that it’s not killing people. Objectively, it’s still killing more people than any other infectious disease
  • What it means is that we could’ve taken action based on what we knew, rather than waiting around to prove everything and publish papers in Nature and Science talking about things we already knew.
  • We could have prepared for November and December of 2020 and then for November and December of 2021. But everyone kept saying, we don’t know if it’s going to come back. We knew it was going to come back and it makes me want to cry to think about it. We did nothing and hundreds of thousands of people died. We didn’t prepare nursing homes because we all got to the summer of 2020 and we said, cross our fingers.
  • We knew how tests worked. We knew about serial testing and why it was important for a public health approach. We knew that vaccines could have really good impacts once they were around. And if you were looking through the correct lens, we even knew that they weren’t going to stop transmission.
  • We didn’t have to live in a world where we were flying blind. We could have lived in a world where we’re knowledgeable. But instead, we chose almost across the board to will ourselves into this state of fear and anxiety.
  • And that really started in the earliest days. Almost the first experience I had was a lot like that movie with Jennifer Lawrence —Don’t Look Up.
  • none of this was complicated. You just had to ask a simple question: what would happen if you took away all immunity from an adult? Well, once you control for no immunity, adults are going to get very, very sick.
  • Of course, by and large, babies didn’t get very sick from this disease.Babies are immunologically naïve, but they are also resilient. A virus can tear up a baby, but a baby can repair its tissue so fast. Adults don’t have that. It’s just like a baby getting a cut. They’ll heal really quick
  • An adult getting a cut — you go by age, and every decade of age that you are, it’s going to take exponentially longer for that wound to heal. Eventually get to 80 or 90 and the wound can’t even heal. In the immunology world, this is called “tolerance.”
  • why are all these organ systems getting damaged when other viruses don’t seem to do that? It’s natural to think, it’s Covid — this is a weird disease. But it’s much more a story about immunity and how it develops than about the virus or the disease. None of our organ systems had any immune defenses around to help them out. And I think that the majority of post-acute sequelae and multi-organ complications and long Covid — they are not the result of the virus being a crazy different virus, but are a result of this virus replicating in an environment where there were such absent or exceedingly low defenses.
  • Is it the same whenever we encounter a virus for the first time?Think about travelers. Travelers get way more sick from a local disease than people who grew up with that virus. If you get malaria as a traveler, you’re much more likely to get really sick. You don’t see everyone in Nicaragua taking chloroquine every day. But you definitely see travelers taking it, because malaria can be deadly for adults.
  • What about, not severity, but post-acute complications — do we have long malaria? Do we have liver complications from dengue?
  • The really hard part of answering that question is there’s just not enough data on the frequency of long-term effects, because nothing like this has ever happened at such scale. It’s like everyone in Europe and North America suddenly traveled to a country where malaria was endemic.
  • Or think about H.I.V. It essentially kills your immune system, and once the immune barriers are down, other viruses that used to infect humans would get into tissues that we didn’t like them to get into. If there wasn’t such a clear signal of a loss of CD-4 T cells to explain it, people might still be scratching their heads and going, man, I wonder why all these patients are getting fungal infections. Well, there’s a virus there that’s depleting their immune system.
  • Covid is absolutely waking the world up to this — to the fact that there are really weird long-term sequelae to viruses when they infect organ systems that would normally be protected. And I think we’re going to find that more and more cancers are being attributed to viral infections.
  • It wasn’t that long ago that we first learned that most cases of cervical cancer were caused by H.P.V. — I think the 1980s. And now we have a vaccine for H.P.V. and rates of cervical cancer have fallen by two-thirds.
  • what about incidence? We’ve talked at a few points about how important it is to think about all of these questions in terms of the scale. What is the right scale for thinking about future long Covid, for instance, or other post-acute sequelae?
  • I think the absolute risk, per infection, is going down and down and down. That’s just true.
  • he U.K.’s Office of National Statistics, which shows a much lower risk of developing long Covid now, from reinfection, than from an initial infection earlier in the pandemic.
  • the worst is definitely behind us, which is a good thing, especially for people who worry that the problems will keep building and a lot of people — or even everyone — will get long Covid symptoms. I don’t think there’s a world where we’re looking at the babies of today dealing with long Covid at any meaningful scale.
  • a lot of the fear right now comes from the worst cases, and there’s a lot of worst cases. Even one of the people that I know well, I know in their mind they’re worried that they’ll never recover, but I think objectively they are recovering slowly. It might not be an eight month course. It might be a year and a half. But they will get better. Most of us will.
katyshannon

'Anti-malarial mosquitoes' created using controversial genetic technology | Science | T... - 0 views

  • Hundreds of genetically modified mosquitoes that are incapable of spreading the malaria parasite to humans have been created in a laboratory as part of a radical approach to combating the disease.
  • The move marks a major step towards the development of a powerful and controversial technology called a “gene drive” that aims to tackle the disease by forcing anti-malarial genes into swarms of wild mosquitoes.
  • The procedure can rapidly transform the genetic makeup of natural insect populations, making it a dramatic new tool in the fight against an infection that still claims over 400,000 lives a year. The same technology is being considered for other human diseases and infections that devastate crops.
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  • But gene drive technology is so powerful that leading researchers have urged scientists in the field to be cautious. A warning published in August in the prestigious journal Science, by teams in the UK, US, Australia and Japan, said that while gene drives have the potential to save lives and bring other benefits, the accidental release of modified organisms “could have unpredictable ecological consequences.”
  • They call on scientists to ensure that experimental organisms cannot escape from their labs, be released on purpose, or even find their way out accidentally in the event of a natural disaster. Researchers should also be open about the precautions they take to prevent an unintended release, they said.
  • In the latest study, mosquitoes were engineered to carry genes for antibodies that target the human malaria parasite, Plasmodium falciparum. When released into the wild, researchers believe the modified insects will breed with normal mosquitoes and pass the anti-malarial genes on to their young, making an ever-increasing proportion of future generations resistant to the malaria parasite.
  • In lab tests, the modified mosquitoes passed on their anti-malarial genes to 99.5% of their offspring, suggesting that the procedure was incredibly effective and efficient. To track which insects inherited the antibody genes, the scientists added a tracer gene that gave carriers red fluorescent eyes.
Javier E

The Global Elite's Favorite Strongman - NYTimes.com - 0 views

  • No country in Africa, if not the world, has so thoroughly turned itself around in so short a time, and Kagame has shrewdly directed the transformation.
  • Kagame has made indisputable progress fighting the single greatest ill in Africa: poverty. Rwanda is still very poor — the average Rwandan lives on less than $1.50 a day — but it is a lot less poor than it used to be. Kagame’s government has reduced child mortality by 70 percent; expanded the economy by an average of 8 percent annually over the past five years; and set up a national health-insurance program — which Western experts had said was impossible in a destitute African country.
  • Progressive in many ways, Kagame has pushed for more women in political office, and today Rwanda has a higher percentage of them in Parliament than any other country. His countless devotees, at home and abroad, say he has also delicately re-engineered Rwandan society to defuse ethnic rivalry, the issue that exploded there in 1994 and that stalks so many African countries, often dragging them into civil war.
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  • The question is not so much about his results but his methods. He has a reputation for being merciless and brutal, and as the accolades have stacked up, he has cracked down on his own people and covertly supported murderous rebel groups in neighboring Congo
  • Though Rwanda has made tremendous strides, the country is still a demographic time bomb. It’s already one of the most densely populated in Africa — its 11 million people squeezed into a space smaller than Maryland — and despite a recent free vasectomy program, Rwanda still has an alarmingly high birthrate. Most Rwandans are peasants, their lives inexorably yoked to the land, and just about every inch of that land, from the papyrus swamps to the cloud-shrouded mountaintops, is spoken for.
  • why has the West — and the United States in particular — been so eager to embrace Kagame, despite his authoritarian tendencies?
  • Kagame has become a rare symbol of progress on a continent that has an abundance of failed states and a record of paralyzing corruption. Kagame was burnishing the image of the entire billion-dollar aid industry. “You put your money in, and you get results out,” said the diplomat, who insisted he could not talk candidly if he was identified. Yes, Kagame was “utterly ruthless,” the diplomat said, but there was a mutual interest in supporting him, because Kagame was proving that aid to Africa was not a hopeless waste and that poor and broken countries could be fixed with the right leadership.
  • In some areas of the country, there are rules, enforced by village commissars, banning people from dressing in dirty clothes or sharing straws when drinking from a traditional pot of beer, even in their own homes, because the government considers it unhygienic. Many Rwandans told me that they feel as if their president is personally watching them. “It’s like there’s an invisible eye everywhere,” said Alice Muhirwa, a member of an opposition political party. “Kagame’s eye.”
  • much has improved under his stewardship. Rwandan life expectancy, for instance, has increased to 56 years, from 36 in 1994. Malaria used to be a huge killer, but Kagame’s government has embarked on a wide-scale spraying campaign and has distributed millions of nets to protect people when they are sleeping — malarial mosquitoes tend to feed at night — and malaria-related deaths plummeted 85 percent between 2005 and 2011.
  • Kagame hopes to make more money from coffee, tea and gorillas — Rwanda is home to some of the last remaining mountain gorillas, and each year throngs of Western tourists pay thousands of dollars to see them.
  • aid flows to Rwanda because Kagame is a celebrated manager. He’s a hands-on chief executive who is less interested in ideology than in making things work. He loves new technology — he’s an avid tweeter — and is very good at breaking sprawling, ambitious projects into manageable chunks. Rwanda jumped to 52nd last year, from 158th in 2005, on the World Bank’s Ease of Doing Business annual rating, precisely because Kagame set up a special unit within his government, which broke down the World Bank’s ratings system, category by category, and figured out exactly what was needed to improve on each criterion.
Javier E

Why America's Institutions Are Failing - The Atlantic - 0 views

  • “The government agencies we thought were keeping us safe and secure—the CDC, the FDA, the Police—have either failed or, worse, have been revealed to be active creators of danger and insecurity,” Alex Tabarrok, an economics professor at George Mason University, wrote on Twitter.
  • Why have America’s instruments of hard and soft power failed so spectacularly in 2020?
  • We are prepared for wars against states and militant groups, but not against stateless forces such as pandemics and climate change.
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  • our risk sensor is fixed to the anxieties and illusions of the 1900s
  • We’re arming and empowering the police like it’s 1990, when urban crime had reached historic highs. But violent-crime rates have fallen by more than 50 percent in almost every major American city in the past generation, while police still drape themselves in military gear and kill more than 1,000 people annually.
  • Too many police are instructed to believe that the 20th-century crime wave never ended.
  • Between the 1960s and the early 1990s, the violent-crime rate in many U.S. cities rose “to levels seen only in the most violent, war-torn nations of the developing world,”
  • As American cities became perceived as war zones, police responded by adopting a “warrior” mentality.
  • Then violent crime plunged by more than 70 percent from 1993 to 2018, according to data maintained by the Department of Justice. Although officers routinely face threats that most white-collar workers never will, cops are safer now than at any point in nearly 50 years.
  • calls the idealization of the warrior “the most problematic aspect of modern [police] policy.”
  • The message is clear: Be a warrior, because it’s a war out there.
  • The warrior mentality encourages an adversarial approach in which officers needlessly escalate encounters.
  • The U.S. has about the same number of police officers per capita as, say, Australia; but adjusted for population, U.S. law enforcement kills 10 times more people.
  • the CDC had waited “its entire existence for this moment,” but it was so unprepared to deal with COVID-19 that the group initially in charge of the response, the Division of Viral Diseases, had to cede responsibilities to the Influenza Division, despite the fact that COVID-19 is not caused by any kind of influenza virus
  • Police aren’t just trained to feel like warriors; many are armed for war
  • Over time, SWAT itself served as a gateway drug for police militarization, as equipment once reserved for special teams, such as AR-15 rifles, were made available to ordinary officers.
  • the War on Drugs has been roundly discredited as a trillion-dollar failure that incurs thousands of unnecessary deaths. But it has bequeathed us a world where police bearing semiautomatics are armed with the wrong tools for the actual job
  • Violent crime plays a minuscule role in the day of a modern officer, who spends most of his or her time driving around, taking ho-hum radio calls, and performing the tertiary duties of traffic patroller and mental-health counselor.
  • the U.S. mental-health crisis has been effectively outsourced to the streets, where police who aren’t trained as social workers or behavioral therapists must perform the ad hoc duties of both.
  • Rather than respond to the drastically changing nature of American life, our cities and counties use police as a civic Swiss Army knife to solve problems such as homelessness and mental-health emergencies that have little to do with police training.
  • the failures of American police are not unique, but rather a symptom of a broader breakdown in high-quality governance.
  • Before it stood for the Centers for Disease Control and Prevention, the CDC was founded as the Communicable Disease Center in the 1940s. Its original mission was to stop an epidemic. The organization’s first 400, Atlanta-based employees were tasked with arresting an outbreak of malaria in the Southeast
  • Today, the center’s 14,000 employees work “at the speed of science”—that is, slowly and deliberately—to understand an array of health issues, including cancer, obesity, and vaping.
  • its mission creep has transformed what was once a narrowly focused agency into a kaleidoscopic bureaucracy with no fast-twitch instinct for achieving its founding mission to protect Americans from an epidemic.
  • The CDC’s recent failures are well known, but worth repeating. It failed to keep track of early COVID-19 cases in part because of a leaden-footed reliance on fax machines and other outdated record-keeping technology. It failed to compile accurate case counts, forcing private actors—such as The Atlantic’s COVID Tracking Project—to fill the void. It failed its most basic coordination functions as an agency
  • “The world has changed dramatically since the most violent years of the 1990s, but police training trails lived experience,”
  • Most important, the CDC failed to manufacture basic testing equipment. Its initial test kits were contaminated and unusable, which allowed the disease to spread undetected throughout the U.S. for weeks.
  • Compare the situation in the U.S. with the one in East Asia, where several countries have navigated the pandemic far more deftly. China, South Korea, Taiwan, Singapore, and Vietnam all updated their infectious-disease protocols based on what they learned from 21st-century epidemics: SARS in 2003, H1N1 in 2009, and MERS in 2012. These countries quickly understood what artillery would be necessary to take on COVID-19, including masks, tests, tracing, and quarantine spaces. Yet the CDC—armed with an $8 billion budget and a global team of scientists and officials—was somehow unprepared to read from the playbook.
  • The FDA fumbled just as tragically. In January, Alex Greninger, a virologist at the University of Washington, was prepared to build an in-house coronavirus test
  • By the time Greninger was ready to set up his lab, the calendar had turned to March. Hundreds of thousands of Americans were sick, and the outbreak was uncontrollable.
  • the White House cannot be entirely blamed for the ponderous incompetence of what ought to be the greatest public-health system in the world.
  • Not every American institution is trapped in amber. For a perhaps surprising example of one that has adapted to 21st-century needs, take the Federal Reserve.
  • Ben Bernanke, the Fed chair during the Great Recession, used his expertise about the 1930s economy to avoid a similar collapse in financial markets in 2008. Today’s Fed chair, Jerome Powell, has gone even further, urging Congress and the Treasury to “think big” and add to our already-historic deficits.
  • the Federal Reserve has junked old shibboleths about inflation and deficit spending and embraced a policy that might have scandalized mainstream economists in the 1990s. Rejecting the status-quo bias that plagues so many institutions, this 106-year-old is still changing with the world.
  • what strikes me is that America’s safekeeping institutions have forgotten how to properly see the threats of the 21st century and move quickly to respond to them. Those who deny history may be doomed to repeat it. But those who deny the present are just doomed
Javier E

Suddenly, It Looks Like We're in a Golden Age for Medicine - The New York Times - 0 views

  • “I’ve been running my research lab for almost 30 years,” says Jennifer Doudna, a biochemist at the University of California, Berkeley. “And I can say that throughout that period of time, I’ve just never experienced what we’re seeing over just the last five years.”
  • “You cannot imagine what you’re going to see over the next 30 years. The pace of advancement is in an exponential phase right now.”
  • surveying the recent landscape of scientific breakthroughs, she says the last half-decade has been more remarkable still: “I think we’re at an extraordinary time of accelerating discoveries.”
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  • Beyond Crispr and Covid vaccines, there are countless potential applications of mRNA tools for other diseases; a new frontier for immunotherapy and next-generation cancer treatment; a whole new world of weight-loss drugs; new insights and drug-development pathways to chase with the help of machine learning; and vaccines heralded as game-changing for some of the world’s most intractable infectious diseases.
  • the vaccine innovations stretch beyond mRNA: A “world-changing” vaccine for malaria, which kills 600,000 globally each year, is being rolled out in Ghana and Nigeria, and early trials for next-generation dengue vaccines suggest they may reduce symptomatic infection by 80 percent or more.
  • the mRNA sequence of the first shot was designed in a weekend, and the finished vaccines arrived within months, an accelerated timeline that saved perhaps several million American lives and tens of millions worldwide — numbers that are probably larger than the cumulative global death toll of the disease.
  • As the first of their kind to be approved by the Food and Drug Administration, they brought with them a very long list of potential future mRNA applications: H.I.V., tuberculosis, Zika, respiratory syncytial virus (R.S.V.), cancers of various and brutal kinds.
  • A Nobel laureate, Doudna is known primarily for Crispr, the gene-editing Swiss Army knife that has been called “a word processor” for the human genome and that she herself describes as “a technology that literally enables the rewriting of the code of life.”
  • many of their back stories do rhyme, often stretching back several decades through the time of the Human Genome Project, which was completed in 2003, and the near-concurrent near-doubling of the National Institutes of Health’s budget, which helped unleash what Donna Shalala, President Bill Clinton’s secretary for health and human services, last year called “a golden age of biomedical research.”
  • A couple of decades later, it looks like a golden age for new treatments. New trials of breast-cancer drugs have led to survival rates hailed in The Times as “unheard-of,” and a new treatment for postoperative lung-cancer patients may cut mortality by more than half. Another new treatment, for rectal cancer, turned every single member of a small group of cases into cancer-free survivors.
  • Ozempic and Wegovy have already changed the landscape for obesity in America
  • although the very first person to receive Crispr gene therapy in the United States received it just four years ago, for sickle-cell disease, it has since been rolled out for testing on congenital blindness, heart disease, diabetes, cancer and H.I.V
  • all told, some 400 million people worldwide are afflicted by one or more diseases arising from single-gene mutations that would be theoretically simple for Crispr to fix.
  • in theory, inserting a kind of genetic prophylaxis against Alzheimer’s or dementia.
  • In January, a much-talked-about paper in Nature suggested that the rate of what the authors called disruptive scientific breakthroughs was steadily declining over time — that, partly as a result of dysfunctional academic pressures, researchers are more narrowly specialized than in the past and often tinkering around the margins of well-understood science.
  • when it comes to the arrival of new vaccines and treatments, the opposite story seems more true: whole branches of research, cultivated across decades, finally bearing real fruit
  • Does this mean we are riding an exponential curve upward toward radical life extension and the total elimination of cancer? No. The advances are more piecemeal and scattered than tha
  • “The biology and the science that we need is already in place,” he says. “The question now to me is: Can we actually do it?”
  • Sometimes these things just take a little time.
Javier E

At risk: 10 ways the changing climate is creating a health emergency | Global developme... - 0 views

  • 1. Floods and disease
  • As life becomes less tolerable for humans, animals and plants, things will get easier for disease-causing organisms. More than half of all known diseases have been made worse by the climate crisis
  • A warming world makes outbreaks of water-borne diseases such as cholera, dysentery, hepatitis A, typhoid and polio more likely.
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  • World Health Organization data published in September showed there were twice as many cholera cases in 2022 than in 2021. Outbreaks were recorded in countries where cholera had been under control for years, including Yemen and Lebanon.
  • 2. Mosquitoes on the march
  • Rising temperatures and frequent floods also unlock new places where disease-carrying insects thrive. The mosquitoes that carry the viruses that cause dengue fever and mala
  • Nor is the disease confined to developing countries. There are fears that it is spreading in southern Europe, partly owing to the warm weather. More than 8 billion people could be at risk of malaria and dengue fever by 2080, scientists have warned.
  • 3. Human-animal contact
  • Many existing diseases will get more dangerous, but new illnesses could also emerge as people are increasingly forced into areas where there is wildlife. Diseases can jump from animals to humans. These diseases, such as Ebola, avian flu and Sars, are called “zoonoses” and they make up the majority of new illnesses.
  • Scientists have found that the climate crisis is helping to circulate diseases between species that previously did not encounter each other. As the planet heats up, many animal species are forced to move into new areas to find suitable conditions.
  • It has been estimated that zoonoses are responsible for as many as 2.5bn cases of human illness and 2.7m human deaths worldwide each year, and that animals have played a major part in nearly every major disease outbreak since 1970.
  • 4. Severe weather events
  • Although governments are getting better at preparing for severe weather events, nine out of 10 deaths linked to weather disasters since 1970 happened in small island nations and developing countries in Africa, Asia and South America.
  • 5. The air that we breathe
  • Outside air pollution has been linked to numerous cancers and diseases and is estimated to be responsible for more than 4m premature deaths globally each year.
  • Changing weather patterns are expected to make this already bad situation worse as more dust, rain and wildfire smoke are added to the mix. Children are especially likely to get sick from air pollution because their brains, lungs and other organs are still developing.
  • 6. The psychological cost
  • Environmental deterioration has a knock-on effect on the economic and social systems that keep society productive and happy, setting in motion a downward spiral of psychological hardship.
  • If crops are destroyed during extreme weather events, children may get less nutritious food, the consumption of which is linked to psychological conditions such as anxiety and depression.
  • When people can’t get the help they need, they may self-medicate with alcohol or drugs, which in turn makes them more likely to engage in risky behaviour (such as unprotected sex) that could result in infections such as HIV, or illnesses that can result from spending time in crowded places, such as tuberculosis.
  • In 2021, scientists studying evidence of a potential link between heat exposure and mental health found a 2.2% increase in mental health-related mortality per 1C rise in temperature.
  • 7. Salty water and perilous pregnancies
  • Drinking water is becoming saltier. One reason for this is that sea levels are rising, so there is more sea water flowing into rivers and other sources of fresh water during floods and tropical storms.
  • Taking in too much salt can lead to high blood pressure (hypertension). Over time, this condition damages the body’s veins, arteries and major organs (including the brain, heart, kidneys and eyes) since they’re working so much harder overall.
  • Hypertension is doubly dangerous for pregnant women and their babies
  • 8. Food insecurity
  • More frequent and severe droughts and floods make it harder to grow the grains, fruit and vegetables that people need to eat to stay healthy. Small island states in the Caribbean, Atlantic, Pacific and Indian Ocean bear the brunt of the effects of the crisis, in part because most people live close to sea level.
  • As a result, people who live in one of the 39 small island nations are the most likely to die from one of the four main NCDs: cancer, diabetes, heart disease and lung disease.
  • 9. The stress of extreme heat
  • The scorching temperatures this year broke records in Europe, China and North America. Heat is one of the most dangerous effects of the climate crisis and the top cause of weather-related deaths in the U
  • When it gets too hot, the body’s temperature rises faster than it can cool itself down, less blood flows to other organs, and the kidneys have to work harder. This puts strain on the heart and can lead to organ failure. Heatstroke is the most serious heat-related illness.
  • In particular, people whose jobs require long hours of physical labour in the sun face an increased risk of kidney disease as temperatures rise, research suggests. Repeated instances of heat stress can lead to permanent damage and chronic kidney disease.
  • In June, the Guardian revealed how young migrant workers were returning to Nepal with chronic kidney disease after working in extreme heat conditions in the Gulf and Malaysia. “One factor highlighted again and again is heat. Prolonged exposure to h
  • 10. Millions on the move
  • It’s hard to predict exactly how many people will be on the move because of the climate crisis, but extreme weather events are likely to make conditions worse for the more than 100 million displaced people around the world.
  • If nothing changes, the number of people who need humanitarian aid to recover from floods, storms and droughts could double by 2050,
  • That means more than 200 million people will need aid annually. The displacement of millions of people also means cramped and often unsanitary living. For example, more than 900,000 Rohingya refugees live in makeshift shelters in Bangladesh, often built on unstable ground that’s prone to landslides.
Javier E

Bill Gates: 'Death is something we really understand extremely well' - 0 views

  • how do you know what’s actually working when you’re in failed states with very little data-collection capacity? Bill Gates: Of all the statistics in health, death is the easiest, because you can go out and ask people, “Hey, have you had any children who died, did your siblings have any children who died?” People don’t forget that.
  • you can save a lot of lives. One thing about the childhood death rate is you really can split it into the first 30 days of life versus 30 days to 5 years. Thirty days to 5 years is all vaccine preventable stuff — it’s diarrhea, respiratory and malaria.
  • BG: I was completely surprised that nobody was funding some of these vaccines. When I first looked at this I thought, well, all the good stuff will have been done. It was mind-blowing me to find things like Rotavirus vaccine were going unfunded. One hundred percent of rich kids were getting it and no poor kids were. So over a quarter million kids a year were dying of Rotavirus-caused diarrhea. You could save those lives for $800 per life. That’s like $20 or $30 per year of life.
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  • The low-income, middle-income and high-income health systems have extremely different problems. You know, in low-income countries, getting to a health post is hard. It’s very expensive. Whereas in rich countries, yes, you can get to your doctor. In low-income countries, the main problems you have is infectious diseases. We’re dealing with countries that in the worst case where kids have death rates of 20 percent and that’s all infectious disease. And nothing else. In the U.S., in terms of kids under 5, other than premature birth, you really don’t have big problems. Kids just don’t die of infectious disease.
  • in the U.S., what do people die of? From age 5 till age 50, you’ve got suicide, you’ve got traffic accidents. There’s very little cancer and heart disease before age 50.
  • what’s a year of life worth? They call it a disability-adjusted life year (DALY). When you’re running a poor country health-care system, you can’t treat a year of life as being worth more than, say, $200, $300 or else you’ll bankrupt your health system immediately. So, with very few exceptions, you do nothing for cancer. If you get cancer, you’re going to die. And so none of the stuff that’s going on in the U.S. about $300,000 a year chemotherapy drugs is relevant.
  • If you spend the less than 2 percent of what the rich countries spend, but you spend it on vaccinations and antibiotics, you get over half of all that healthcare does to extend life. So you spend 2 percent and you get 50 percent. If you spend another 80 percent you’re at over 90 percent.
  • in rich-world health, innovation is both your friend and your enemy. Innovation is inventing organ replacement, joint replacement. We’re inventing ways of doing new things that cost $300,000 and take people in their 70s and, on average, give them an extra, say, two or three years of life. And then you have to say, given finite resources, should we fire two or three teachers to do this operation? And with chemotherapies, we’ve got things where we’ll spend our dollars on treatments where you’re valuing a life here at over $10 to $20 million. Really big, big numbers, which if you were infinitely rich, of course that would be fine. So most innovations, unfortunately, actually increase the net costs of the healthcare system. There’s a few, particularly having to do with chronic diseases, that are an exception. If you could cure Alzheimer’s, if you could avoid diabetes — those are gigantic in terms of saving money. But the incentive regime doesn’t favor them.
  • We’re very uncomfortable putting a value on human life. The way I see our health system is we’ve chosen to pay a huge premium in order to avoid these questions. A prerequisite for the kind of cost-cutting innovations you’re talking about it is being willing to make judgments about what a human life is worth, or even what a few months of a human life are worth. Because if you can’t decide that, then of course you just pay for everything. But if you start trying to make those choices, or even get people to think about those choices, people cry “death panels!”
  • BG. Yes, someone in the society has to deal with the reality that there are finite resources and we’re making trade-offs, and be explicit about that. When the car companies were found to have a memo that actually said, “This safety feature costs X and saved Y lives,” the very existence of that memo was considered damning. It was “Oh, you think human life is only a bank account.” Or when you made it reimbursable for a doctor to ask, “Do you want heroic care at the end-of-life,” that was a death panel. No, it wasn’t a death panel! It was asking somebody to make a decision.
rachelramirez

3 Scientists Win Nobel Prize in Medicine for Parasite-Fighting Therapies - The New York... - 0 views

  • 3 Scientists Win Nobel Prize in Medicine for Parasite-Fighting Therapies
  • They shared the $900,000 award with Youyou Tu, who discovered Artemisinin, a drug that has significantly reduced death rates from malaria.
  • Parasitic worms afflict a third of the world’s population, particularly in sub-Saharan Africa, South Asia and Latin America.
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  • In Africa alone, it saves more than 100,000 lives each year.
Javier E

What Technology Wants - 0 views

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

Libya, Limited Government, and Imperfect Duties | Cato @ Liberty - 0 views

  • What I find striking is the background assumption that whether the United States military has a role to play here is taken to be a simple function of how much we care about other people's suffering. One obvious answer is that caring or not caring simply doesn't come into it: That the function of the U.S. military is to protect the vital interests of the United States, and that it is for this specific purpose that billions of tax dollars are extracted from American citizens, and for which young men and women have volunteered to risk their lives. It is not a general-purpose pool of resources to be drawn on for promoting desirable outcomes around the world. A parallel argument is quite familiar on the domestic front, however. Pick any morally unattractive outcome or situation, and you will find someone ready to argue that if the federal government plausibly could do something to remedy it, then anyone who denies the federal government should act must simply be indifferent to the problem. My sense is that many more people tend to find this sort of argument convincing in domestic affairs precisely because we seem to have effectively abandoned the conception of the federal government as an entity with clear and defined powers and purposes. We debate whether a particular program will be effective or worth the cost, but over the course of the 20th century, the notion that such debates should be limited to enumerated government functions largely fell out of fashion. Most people—or at least most public intellectuals and policy advocates—now seem to think of Congress as a kind of all-purpose problem solving committee. And I can't help but suspect that the two are linked. Duties and obligations may be specific, but morality is universal: Other things equal, the suffering of a person in Lebanon counts just as much as that of a person in Lebanon, Pennsylvania. Once we abandon the idea of a limited government with defined powers—justified by reference to a narrow set of functions specified in advance—and instead see it as imbued with a general mandate to do good, it's much harder for a moral cosmopolitan to resist making the scope of that mandate global, at least in principle.
  • Stipulate, purely for the sake of argument, that Americans do have some collective obligation to prevent suffering elsewhere in the world, and that this obligation is properly met, at least in part, via government. (Perhaps because governments are uniquely able to remedy certain kinds of suffering—such as those requiring the mobilization of a military.) Given that we have finite resources, surely the worst possible way to go about this is by making a series of ad hoc judgments about particular cases—the "how much do I care about Steve?" method. The refusal to consider whatever global duty we might have holistically is precisely what leads to irrational allocations—like spending billions to protect civilians and rebel troops in Libya when many more lives would be saved (again, let's suppose for the sake of argument) by far less costly malaria eradication efforts. Unless there's an argument that we have some specific or special obligation to people in Libya—and I certainly haven't seen it—then any claim about our obligation to intervene in this case is, necessarily, just a specific application of some broader principle about our obligation to alleviate global suffering generally. The suggestion that we ought to evaluate this case in a vacuum, then, starts to seem awfully strange, because if we are ever going to intervene for strictly humanitarian reasons (rather than to protect vital security interests), then the standard for when to do so has to be, in part, a function of the aggregate demands whatever standard we pick would place on our limited resources.
  • We all know that individuals often make quite different choices on a case-by-case basis than when they formulate general rules of action based on a longer view. We routinely make meta-choices designed to prevent ourselves from making micro-choices not conducive to our interests in the aggregate: We throw out the smokes and the sweets in the cupboard, and even install software that keeps us from surfing the Internet when we're trying to get work done. Faced with a Twinkie or a hilarious YouTube clip, we may predict that we will often make choices that, when they're all added up, conflict with our other long-term goals. Marketers, by contrast, often try to induce us to make snap decisions or impulse purchases when, in a cool hour of deliberation, we'd conclude their product isn't the best use of our money.
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  • A marketer who hopes to trigger an impulse buy can legitimately say he's giving consumers what they choose, but there's a clear sense in which someone acting in accordance with a general rule, formulated with a view to long-term tradeoffs, often chooses in a more deliberative and fully autonomous fashion than someone who does what seems most appealing in each case unfettered by such rules.
  • Something analogous, I want to suggest, can be said about democratic deliberation. A polity can establish broad and general principles specifying the conditions under which government may or should act, or it can vote on individual policies and programs on a case-by-case basis (with many gradations in between, of course). Both are clearly in some sense "democratic"; the proper balance between them will depend in part on one's theory about how democratic deliberation confers legitimacy, just as the weight an individual gives to different types of "choices" will turn on a view about the nature of rational autonomy
Javier E

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

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

'Are the Clippers Really Worth $2 Billion?': You're Asking the Wrong Question - Derek T... - 0 views

  • Opportunities for extremely rich people to purchase quantum leaps in their reputation and renown are so rare—and their social, psychological, and emotional rewards so incalculable—that it's impossible to properly use terms like "worth" and "value" when you're looking at these sort of numbers.
  • It's highly debatable that $2 billion for a basketball team is the best use of money for Los Angeles, or California, or the broader world. In the game of utilitarianism, malaria nets beat alley-oops every day. But it might be the best use of money for Steve Ballmer. As psychologists and economists have written exhaustively in the last few years, happiness is hard to buy, but if you're going to try to do it, buy experiences. Owning an ascendent NBA team in a glamorous city that's ready to hail you as the fabulously un-racist savior of their most exciting professional franchise? That's some experience. For $2 billion out of Steve
  • Ballmer's deep pockets, it's practically a steal.
Javier E

Cari Tuna and Dustin Moskovitz: Young Silicon Valley billionaires pioneer new approach ... - 0 views

  • Tuna and Moskovitz were in their mid-20s in 2010 when they became the youngest couple ever to sign on to the Giving Pledge, the campaign started by Bill Gates and Warren E. Buffett to encourage the world’s billionaires to commit to giving away most of their wealth.
  • They had little experience with philanthropy, but they believed that the bulk of the money Moskovitz had made — estimated to be $8.1 billion by Forbes — should be returned to society in their lifetimes.
  • they have narrowed their interests to four major “buckets”: U.S. policy, global catastrophic risks, international aid and science. They plan to announce their first major gifts in early 2015 and eventually hope to scale up to give away hundreds of millions of dollars a year.
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  • As Tuna and Moskovitz, now 29 and 30, respectively, began to compare one possibility with another and then another, they have become pioneers in an emerging philosophy of philanthropy known as “effective altruism” — which applies evidence and reason over things like emotion and intuition to determine where one can do the most good.
  • Today, Tuna and Moskovitz have a reputation for being among Silicon Valley’s most low-key billionaires. Friends and colleagues mention that they prefer to spend their free time doing yoga, meditating and taking walks. They fly coach, share a used car and bike or take public transportation to work.
  • Early in her research, Tuna came across Peter Singer’s “The Life You Can Save” — a book she cites as the catalyst for their approach. An Australian philosopher, Singer makes the moral case for giving, arguing that many people in the developed world can do so at little cost to themselves.
  • Each topic is assigned to one of four researchers who work full-time — which include Tuna, Karnovsky and two other young whizzes from the country’s top colleges. They conduct “shallow” investigations of the ideas that involve making a few phone calls with experts and reading a few smart papers or journal articles on the subject.
  • A former hedge fund analyst, Karnovsky was frustrated that he could not compare the impact of different charities when he tried to give away $5,000 of his own one year. So he and a colleague, Elie Hassenfeld, quit their jobs and founded an independent, nonprofit charity evaluator that they dubbed GiveWell.
  • Tuna and Karnovsky approached the challenge like reporter-scientists, partnering to collect data on the universe of possible causes, evaluate them and share their findings online for anyone interested to see. As part of a joint venture between Good Ventures and GiveWell that they called the Open Philanthropy Project, they talked to foundation heads, technical experts, historians, biologists, former government officials, political campaign managers and many others.
  • “One thing I learned early on is that a well-placed donation can transform someone’s life, but a poorly placed donation can have no impact or even do harm,” Tuna said. “But it’s not at all obvious from charities’ marketing which are the best buys.”
  • The centerpiece of the team’s investigation is a giant spreadsheet, the origins of which can be traced to a Google Doc list Tuna began in 2011. She added causes as she thought of them: Malaria, microfinance, marijuana policy. The arts. Nuclear security, climate change and on and on until there were hundreds of entries.
  • “Cari and I are stewards of this capital,” Moskovitz wrote in a Quora chat in 2013 shortly before they married. In response to a question about what it feels like to be a billionaire, he said: “It’s pooled up around us right now, but it belongs to the world. We intend not to have much left when we die.”
  • They consider three questions when deciding whether a cause has promise. First, importance — how many people’s lives would be affected and by how much? Second, could it be solved, in the short-term and long-term? And third, how crowded is the space? If a lot of smart people are already thinking about the issue, the marginal impact could be less than in other areas.
  • If a topic passes this initial test, an in-depth investigation follows. That can take months and includes discussions with as many as 50 people in the field and an attempt to home in on what kind of specific project could make a difference.
  • One of the topics they zeroed in on was criminal justice reform. Tuna and her team were struck by two statistics: The United States incarcerates a larger percentage than almost any other country in the world at great fiscal cost and it has highest rate of criminal homicides in the developed world. Clearly something wasn’t working.
  • “The world is a big, complicated system,” Tuna said, “and I feel we need to be as smart as we can be in order to stand a chance of having an impact with the resources we have — which are significant in one sense but really small in comparison to the kinds of the problems we want to work on.”
Javier E

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

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

Moody's Analytics says climate change could cost $69 trillion by 2100 - The Washington ... - 0 views

  • warming of 1.5 degrees Celsius, or 2.7 degrees Fahrenheit, increasingly seen by scientists as a climate-stabilizing limit, would still cause $54 trillion in damages by the end of the century.
  • rising temperatures will “universally hurt worker health and productivity” and that more frequent extreme weather events “will increasingly disrupt and damage critical infrastructure and property.”
  • Climate change, Zandi said, is “not a cliff event. It’s not a shock to the economy. It’s more like a corrosive.” But, he added, it’s one that is “getting weightier with each passing year.
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  • Moody’s Investors Service, a major credit ratings agency, has already said that it wants to take climate into account when weighing the financial health of companies and municipalities.
  • t says that “water- and vector-borne diseases such as malaria and dengue fever will likely be the largest direct effect of changes in human health and the associated productivity loss.”
  • The hardest-hit economies will be some of the fastest-growing ones — Brazil, Russia, India, China and South Africa, the report says.
  • report also forecasts lower oil and natural gas demand, dealing a blow to oil-exporting countries, especially in the Middle East. It forecasts that Saudi GDP will drop more than 10 percent by 2048; the kingdom would be the country harmed the most by climate change, hurting government revenue
  • Of the 12 largest economies, India will be the worst hit, the report says, with GDP growing 2.5 percentage points more slowly than it would without the effects of climate change
  • The country’s service industry will be hit by heat stress, agricultural productivity will fall, and health-care costs will climb
  • the scenarios only go through 2048. The Moody’s report says “the distress compounds over time and is far more severe in the second half of the century.”
  • He added: “Most of the models go out 30 years, but, really, the damage to the economy is in the next half-century, and we haven’t developed the tools to look out that far.”
  • That’s why it is so hard to get people focused on this issue and get a comprehensive policy response,” Zandi said. “Business is focused on the next year, or five years out.”
  • Chubb, one of the biggest insurance firms in the United States, on Monday said it would no longer sell insurance to new coal-fired power plants or sell new policies to companies that derive more than 30 percent of their revenue from the mining of coal used in power plants.
  • Hammond said that the company still needs to stop insuring new coal mines and the oil sands, or tar sands, in northern Alberta.
  • “new coal projects cannot be built without insurance, and Chubb just dealt a blow to the dozens of companies that are still betting on the expansion of coal globally.”
  • the chief economist of Equinor, the Norwegian oil company previously known as Statoil, has written a report that looks at three scenarios for climate change and its impact on global economies, especially on energy. Only one of those, the report said, would lead to a sustainable path, but that path comes with enormous challenges. To reach that set of targets by 2050, “almost all use of coal must be eradicated
  • oil demand would need to be halved, and natural gas demand trimmed by more than 10 percent.
  • more than half of new cars would have to be electric vehicles by 2030
  • Electricity demand will double, yet wind and solar would equal the entire current electricity output, a leap from current levels
  • Waerness also said that the company currently assumes a carbon price of $55 a ton when considering whether to finance new energy projects
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