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Javier E

Medieval Scholars Joust With White Nationalists. And One Another. - The New York Times - 0 views

www.nytimes.com/...l-studies-white-supremacy.html

medieval history politicization politics white supremacy

shared by Javier E on 05 May 19 - No Cached
  • Does medieval studies have a white supremacy problem of its own?
  • “People don’t become medievalists because they want to be political,” said Richard Utz, a literary scholar at Georgia Tech and president of the International Society for the Study of Medievalism. “Most are monkish creatures who just want to live in their cells and write their manuscripts.”
  • its own origins were hardly apolitical.
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  • In Europe, academic study of the Middle Ages developed in tandem with a romantic nationalism that rooted the nation-state in an idealized past populated by Anglo-Saxons and other supposedly distinct “races.”
  • In the United States, universities, cultural institutions and wealthy elites drew on Gothic architecture, heraldry and other medieval trappings to ground American identity in a noble (and implicitly white) European history. So did Southern slaveholders and the Ku Klux Klan.
  • it remains an intellectually conservative field that has largely resisted the waves of critical theory that have washed over much of the humanities in recent decades. It has also been slow to take up the subject of race.
  • While archaeological evidence shows that Africans and other nonwhite people were present in medieval Europe, some scholars argue that race is a modern construct, with limited relevance in a period when differences in religion mattered more than skin color.
  • “It’s about asserting the racial and political innocence of the Middle Ages,” said Cord Whitaker, an assistant professor of English at Wellesley College and a member of Medievalists of Color. “For medievalists to try to protect the field from engagement with race is ultimately to try to withdraw from the world.”
  • Mr. Halsall deplored what he called the “cooties” approach that he says has taken hold, chilling debate.“There’s this idea that if you talk to someone, you are stained,” he said. He added: “Anyone who is vaguely middle of the road or conservative is suddenly racist or white nationalist.”
  • Dr. Kim, a member of Medievalists of Color, said white medievalists who say they fear weighing in, lest they be accused of racism, are enacting a “classic white fragility script.”“Those of us from marginal, targeted groups have no choice” about speaking up, she said. “This is about our own survival in the field.”
  • Last year, there was an outcry after the Kalamazoo conference, which is run by the Medieval Institute at Western Michigan University, rejected a number of panels proposed by Medievalists of Color
Javier E

America's midlife crisis: lessons from a survivalist summit | US news | The Guardian - 0 views

www.theguardian.com/...tution-americas-midlife-crisis

crisis america American dream American idea middle-age history survival

shared by Javier E on 02 Aug 17 - No Cached
  • catastrophe hovers, like low clouds that could pass or bring flood. The market cycles are imminently due for correction. The international order that has maintained peace and prosperity for generations is being destroyed out of the boomer petulance: if it’s not the gerontocratic Brexiteers, it’s the Trumpists calling for the end of free movement of people. The press is under threat, partly from the president but mostly from the fact that the American people are finding they can quite easily make do without facts. And a sense of despair about the nature of the American state itself is spreading across the country, leaving a vacuum in which a new kind of radical Americanism can flourish – a patriotism defined by its loathing for its own government.
  • You don’t have to look hard, at all, to find the rhetoric and philosophy of the new anti-government right inside traditional conservative politics. The Oath Keepers – a group the Southern Poverty Law Center describes as “one of the largest radical antigovernment groups in the US today” – would be providing security at the summit
  • As different as they are in geography and sensibility, Thiel and Finicum Finch share an idea: they both see America as an experiment in property rather than experiment in democracy. Liberty to them is not government of the people, by the people, for the people. Liberty is ownership. Taxation is legal plunder.
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  • America’s midlife crisis has been realized in the flesh in the decaying Woodland mall: these men and women have been overwhelmed by an inherently unsatisfiable longing for freedom. To them, paying taxes, to be compelled to pay taxes, is a form of enslavement. By this definition, who among us is free? Who among us could ever be free?
  • Is freedom just what you could have been, rather than what you turned out to be? Is freedom just a word for youth that has passed? At the Woodland mall they know that, whatever freedom is, they are losing it. “How far are you willing to be pushed?” Finicum Finch asks. “When is your faith going to be bigger than your fear?” No political programme could ever assuage the hunger for impossible freedom it has sprung from.
  • Edward Gibbon, author of The Decline and Fall of the Roman Empire, came to the same conclusion: “the most potent and forcible cause” of the Roman empire’s collapse was “the domestic hostilities of the Romans themselves”
  • Cultures commit suicide. That’s how they end. Just like with men and women, it’s not the challenges of life that break you, it’s your own internal contradiction
  • America’s internal contradictions are beginning to overwhelm its politics. The preppers combine all the features that have defined American existence since its beginning: the apocalyptic visions, the maniacal over-reading of the constitution, the desire to live by self-reliance but in total conformity, self-righteous violence and the evasion of taxes.
  • How many great American tech companies boil down to tax-and-regulation-evasion schemes? Hollywood is the world’s number one gun fetishist. Donald Trump isn’t from north-west Ohio, he’s a New Yorker – more a Billy Joel New Yorker than a Lou Reed New Yorker, sure, but a New Yorker nonetheless. The traits on display at the Woodland mall are evident everywhere. They are present in every aspect of its history. Why do you think every major columnist at the New York Times thought bombing Baghdad to rubble would solve the crisis of the Middle East? They’re bred to it. In America, the answer is violence. What was the question again?
  • Middle age is when the bullshit you tell yourself begins to crumble of its own accord. Middle age is when the sum total of your decisions, rather than the dreams you began with, starts to become who you are. You were once the hero of your own story but the best you can manage now is to be the punchline to your own joke. The urge to have it all burn down and start over is ferocious.
  • Middle age, for people and for countries, is a reckoning much more uncomfortable than a collapse: you find out who you are.
krystalxu

China's Approach to the Middle East Looks Familiar | The Diplomat - 0 views

thediplomat.com/...the-middle-east-looks-familiar

politics US history Middle East

shared by krystalxu on 23 Oct 17 - No Cached
  • China had typically offered infrastructure-for-energy and other business deals.
  • “There is hope in the East,” one Arab businesswoman in the United Arabian Emirates told me.
  • Some things about the American model of foreign affairs are beginning to seem inevitable.
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  • Chalk it up to Beijing’s shifting global agenda or a diplomatic coming-of-age.
  • At a lackluster late-October forum on energy cooperation in Beijing this year, trade officials said Arab counterparts had to “restructure their economies,”
  • one of Saudi Arabia’s chief competitors in the race to quench China’s thirst for energy.
  • The tables had turned and Saudi Arabia now seems more eager to pursue the relationship.
  • Arab politicos and intellectuals have long decried a precarious U.S
  • The implications are clear: China has long represented an alternative in the global market for influence once dominated by Washington;
  • , UAE enterprise Dubai Ports World pulled out of a plan to manage six U.S. ports after U.S. legislators attacked the deal as a potential security risk.
  • China surpassed the United States as the Middle East’s largest export market and also as the largest importer of Middle Eastern oil.
  • In the meantime, China built a flurry of projects designed to show its embrace of the Arab world.
  • the longest highway in the entire continent of Africa. Corruption allegations over the highway are ongoing.
  • The reasons are manifold. An absence of venture capital and innovation in Arab economic planning are among the reasons why the infrastructure didn’t revolutionize the Middle East/North Africa region.
  • Beijing appears to have abandoned its principles of noninterference on the way to the top.
  • the Middle East and North Africa enjoyed a marketplace with options.
  • But as China ascends, the promise of a rising Eastern power is no more. As far as Arabs are concerned, Beijing has done little but reinvent the U.S. model of global dominance.
Javier E

He Turned 55. Then He Started the World's Most Important Company. - WSJ - 0 views

www.wsj.com/...hips-entrepreneurship-506fcbc4

entrepreneur chip company Taiwan

shared by Javier E on 10 Apr 24 - No Cached
  • You probably use a device with a chip made by TSMC every day, but TSMC does not actually design or market those chips. That would have sounded completely absurd before the existence of TSMC. Back then, companies designed chips that they manufactured themselves. Chang’s radical idea for a great semiconductor company was one that would exclusively manufacture chips that its customers designed. By not designing or selling its own chips, TSMC never competed with its own clients. In exchange, they wouldn’t have to bother running their own fabrication plants, or fabs, the expensive and dizzyingly sophisticated facilities where circuits are carved on silicon wafers.
  • The innovative business model behind his chip foundry would transform the industry and make TSMC indispensable to the global economy. Now it’s the company that Americans rely on the most but know the least about
  • I wanted to know more about his decision to start a new company when he could have stopped working altogether. What I discovered was that his age was one of his assets. Only someone with his experience and expertise could have possibly executed his plan for TSMC. 
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  • “I could not have done it sooner,” he says. “I don’t think anybody could have done it sooner. Because I was the first one.” 
  • By the late 1960s, he was managing TI’s integrated-circuit division. Before long, he was running the entire semiconductor group. 
  • He transferred to the Massachusetts Institute of Technology, where he studied mechanical engineering, earned his master’s degree and would have stayed for his Ph.D. if he hadn’t failed the qualifying exam. Instead, he got his first job in semiconductors and moved to Texas Instruments in 1958
  • he came along as the integrated circuit was being invented, and his timing couldn’t have been any better, as Chang belonged to the first generation of semiconductor geeks. He developed a reputation as a tenacious manager who could wring every possible improvement out of production lines, which put his career on the fast track.
  • Chang grew up dreaming of being a writer—a novelist, maybe a journalist—and he planned to major in English literature at Harvard University. But after his freshman year, he decided that what he actually wanted was a good job
  • “They talk about life-work balance,” he says. “That’s a term I didn’t even know when I was their age. Work-life balance. When I was their age, if there was no work, there was no life.” 
  • These days, TSMC is investing $40 billion to build plants in Arizona, but the project has been stymied by delays, setbacks and labor shortages, and Chang told me that some of TSMC’s young employees in the U.S. have attitudes toward work that he struggles to understand. 
  • Chang says he wouldn’t have taken the risk of moving to Taiwan if he weren’t financially secure. In fact, he didn’t take that same risk the first time he could have.
  • “The closer the industry match,” they wrote, “the greater the success rate.” 
  • By then, Chang knew that he wasn’t long for Texas Instruments. But his stock options hadn’t vested, so he turned down the invitation to Taiwan. “I was not financially secure yet,” he says. “I was never after great wealth. I was only after financial security.” For this corporate executive in the middle of the 1980s, financial security equated to $200,000 a year. “After tax, of course,” he says. 
  • Chang’s situation had changed by the time Li called again three years later. He’d exercised a few million dollars of stock options and bought tax-exempt municipal bonds that paid enough for him to be financially secure by his living standards. Once he’d achieved that goal, he was ready to pursue another one. 
  • “There was no certainty at all that Taiwan would give me the chance to build a great semiconductor company, but the possibility existed, and it was the only possibility for me,” Chang says. “That’s why I went to Taiwan.” 
  • Not long ago, a team of economists investigated whether older entrepreneurs are more successful than younger ones. By scrutinizing Census Bureau records and freshly available Internal Revenue Service data, they were able to identify 2.7 million founders in the U.S. who started companies between 2007 and 2014. Then they looked at their ages.
  • The average age of those entrepreneurs at the founding of their companies was 41.9. For the fastest-growing companies, that number was 45. The economists also determined that 50-year-old founders were almost twice as likely to achieve major success as 30-year-old founders, while the founders with the lowest chance of success were the ones in their early 20s
  • “Successful entrepreneurs are middle-aged, not young,” they wrote in their 2020 paper.  
  • Silicon Valley’s venture capitalists throw money at talented young entrepreneurs in the hopes they will start the next trillion-dollar company. They have plentiful energy, insatiable ambition and the vision to peek around corners and see the future. What they don’t typically have are mortgages, family obligations and other adult responsibilities to distract them or diminish their appetite for risk. Chang himself says that younger people are more innovative when it comes to science and technical subjects. 
  • But in business, older is better. Entrepreneurs in their 40s and 50s may not have the exuberance to believe they will change the world, but they have the experience to know how they actually can. Some need years of specialized training before they can start a company. In biotechnology, for example, founders are more likely to be college professors than college dropouts. Others require the lessons and connections they accumulate over the course of their careers. 
  • one more finding from their study of U.S. companies that helps explain the success of a chip maker in Taiwan. It was that prior employment in the area of their startups—both the general sector and specific industry—predicted “a vastly higher probability” of success.
  • Chang was such a workaholic that he made sales calls on his honeymoon and had no patience for those who didn’t share his drive
  • Morris Chang had 30 years of experience in his industry when he decided to uproot his life and move to another continent. He knew more about semiconductors than just about anyone on earth—and certainly more than anyone in Taiwan. As soon as he started his job at the Industrial Technology Research Institute, Chang was summoned to K.T. Li’s office and given a second job. “He felt I should start a semiconductor company in Taiwan,”
  • “I decided right away that this could not be the kind of great company that I wanted to build at either Texas Instruments or General Instrument,”
  • TI handled every part of chip production, but what worked in Texas would not translate to Taiwan. The only way that he could build a great company in his new home was to make a new sort of company altogether, one with a business model that would exploit the country’s strengths and mitigate its many weaknesses.
  • Chang determined that Taiwan had precisely one strength in the chip supply chain. The research firm that he was now running had been experimenting with semiconductors for the previous 10 years. When he studied that decade of data, Chang was pleasantly surprised by Taiwan’s yields, the percentage of working chips on silicon wafers. They were almost twice as high in Taiwan as they were in the U.S., he said. 
  • “People were ingrained in thinking the secret sauce of a successful semiconductor company was in the wafer fab,” Campbell told me. “The transition to the fabless semiconductor model was actually pretty obvious when you thought about it. But it was so against the prevailing wisdom that many people didn’t think about it.” 
  • Taiwan’s government took a 48% stake, with the rest of the funding coming from the Dutch electronics giant Philips and Taiwan’s private sector, but Chang was the driving force behind the company. The insight to build TSMC around such an unconventional business model was born from his experience, contacts and expertise. He understood his industry deeply enough to disrupt it. 
  • “TSMC was a business-model innovation,” Chang says. “For innovations of that kind, I think people of a more advanced age are perhaps even more capable than people of a younger age.”
  • the personal philosophy that he’d developed over the course of his long career. “To be a partner to our customers,” he says. That founding principle from 1987 is the bedrock of the foundry business to this day, as TSMC says the key to its success has always been enabling the success of its customers.  
  • TSMC manufactures chips in iPhones, iPads and Mac computers for Apple, which manufactures a quarter of TSMC’s net revenue. Nvidia is often called a chip maker, which is curious, because it doesn’t make chips. TSMC does. 
  • Churning out identical copies of a single chip for an iPhone requires one TSMC fab to produce more than a quintillion transistors—that is, one million trillions—every few months. In a year, the entire semiconductor industry produces “more transistors than the combined quantity of all goods produced by all other companies, in all other industries, in all human history,” Miller writes. 
  • I asked how he thought about success when he moved to Taiwan. “The highest degree of success in 1985, according to me, was to build a great company. A lower degree of success was at least to do something that I liked to do and I wanted to do,” he says. “I happened to achieve the highest degree of success that I had in mind.” 
Javier E

America Fails the Civilization Test - The Atlantic - 0 views

www.theatlantic.com/...673799

civilization test children life expectancy US culture policy history economics

shared by Javier E on 23 Apr 23 - No Cached
  • The true test of a civilization may be the answer to a basic question: Can it keep its children alive?
  • For most of recorded history, the answer everywhere was plainly no. Roughly half of all people—tens of billions of us—died before finishing puberty until about the 1700s, when breakthroughs in medicine and hygiene led to tremendous advances in longevity. In Central Europe, for example, the mortality rate for children fell from roughly 50 percent in 1750 to 0.3 percent in 2020. You will not find more unambiguous evidence of human progress.
  • ow’s the U.S. doing on the civilization test? When graded on a curve against its peer nations, it is failing. The U.S. mortality rate is much higher, at almost every age, than that of most of Europe, Japan, and Australia.
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  • compared with the citizens of these nations, American infants are less likely to turn 5, American teenagers are less likely to turn 30, and American 30-somethings are less likely to survive to retirement.
  • I called the U.S. the rich death trap of the modern world. The “rich” part is important to observe and hard to overstate. The typical American spends almost 50 percent more each year than the typical Brit, and a trucker in Oklahoma earns more than a doctor in Portugal.
  • A series about big problems and big solutions
  • the typical American is 100 percent more likely to die than the typical Western European at almost every age from birth until retirement.
  • magine I offered you a pill and told you that taking this mystery medication would have two effects. First, it would increase your disposable income by almost half. Second, it would double your odds of dying in the next 365 days. To be an average American is to fill a lifetime prescription of that medication and take the pill nightly.
  • A series about big problems and big solutions
  • 1.8 figure as “the U.S. death ratio”—the annual mortality rate in the U.S., as a multiple of similarly rich countries.
  • By the time an American turns 18, the U.S. death ratio surges to 2.8. By 29, the U.S. death ratio rockets to its peak of 4.22, meaning that the typical American is more than four times more likely to die than the average resident in our basket of high-income nations.
  • The average American my age, in his mid-to-late 30s, is roughly six times more likely to die in the next year than his counterpart in Switzerland.
  • The average U.S. death ratio stays higher than three for practically the entire period between ages 30 and 50, meaning that the typical middle-aged American is roughly three times more likely to die within the year than his counterpart in Western Europe or Australia.
  • One could tell a similar story about drug
  • America suffers not from a monopoly on despair and aggression, but from an oversupply of instruments of death. We have more drug-overdose deaths than any other high-income country because we have so much more fentanyl, even per capita
  • Americans drive more than other countries, leading to our higher-than-average death rate from road accidents
  • I expected that these three culprits—guns, drugs, and cars—would explain most of our death ratio
  • he argued that Americans’ health (and access to health care) seems to be the most important factor. America’s prevalence of cardiovascular and metabolic disease is so high that it accounts for more of our early mortality than guns, drugs, and cars combined.
  • Disentangling America’s health issues is complicated, but I can offer three data points
  • First, American obesity is unusually high, which likely leads to a larger number of early and middle-aged death
  • Second, Americans are unusually sedentary. We take at least 30 percent fewer steps a day than people do in Australia, Switzerland, and Japan
  • Finally, U.S. access to care is unusually unequal—and our health-care outcomes are unusually tied to income.
  • voters and politicians in the U.S. care so much about freedom in that old-fashioned ’Merica-lovin’ kind of way that we’re unwilling to promote public safety if those rules constrict individual choice. That’s how you get a country with infamously laissez-faire firearms laws, more guns than people, lax and poorly enforced driving laws, and a conservative movement that has repeatedly tried to block, overturn, or limit the expansion of universal health insurance on the grounds that it impedes consumer choice.
  • Among the rich, this hyper-individualistic mindset can manifest as a smash-and-grab attitude toward life, with surprising consequences for the less fortunate. For example, childhood obesity is on the rise at the same time that youth-sports participation is in decline among low-income kids
  • What seems to be happening at the national level is that rich families, seeking to burnish their child’s résumé for college, are pulling their kids out of local leagues so that they can participate in prestigious pay-to-play travel teams. At scale, these decisions devastate the local youth-sports leagues for the benefit of increasing by half a percentage point the odds of a wealthy kid getting into an Ivy League school.
  • The problem with the Freedom and Individualism Theory of Everything is that, in many cases, America’s problem isn’t freedom-worship, but actually something quite like its opposite: overregulation
  • In medicine, excessive regulation and risk aversion on the part of the FDA and Institutional Review Boards have very likely slowed the development and adoption of new lifesaving treatments.
  • Are Americans unusually sedentary because they love freedom so very much? It’s possible, I guess. But the more likely explanation is that restrictive housing policies have made it too hard for middle- and low-income families to live near downtown business districts, which forces many of them to drive more than they would like, thus reducing everyday walking and exercise.
  • America is caught in a lurch between oversight and overkill, sometimes promoting individual freedom, with luridly fatal consequences, and sometimes blocking policies and products, with subtly fatal consequences.
jaxredd10

Renaissance Period: Timeline, Art & Facts - HISTORY - 1 views

www.history.com/...renaissance

shared by jaxredd10 on 25 Oct 19 - No Cached
  • The Renaissance was a fervent period of European cultural, artistic, political and economic “rebirth” following the Middle Ages.
  • Some of the greatest thinkers, authors, statesmen, scientists and artists in human history thrived during this era, while global exploration opened up new lands and cultures to European commerce. T
  • Galieo (1564-1642): Italian astronomer, physicist and engineer whose pioneering work with telescopes enabled him to describes the moons of Jupiter and rings of Saturn. Placed under house arrest for his views of a heliocentric universe.
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  • Some historians, however, believe that such grim depictions of the Middle Ages were greatly exaggerated,
  • Among its many principles, humanism promoted the idea that man was the center of his own universe, and people should embrace human achievements in education, classical arts, literature and science.
  • In 1450, the invention of the Gutenberg printing press allowed for improved communication throughout Europe and for ideas to spread more quickly.
  • Great Italian writers, artists, politicians and others declared that they were participating in an intellectual and artistic revolution that would be much different from what they experienced during the Dark Ages.
  • Although other European countries experienced their Renaissance later than Italy, the impacts were still revolutionary.
  • Leonardo da Vinci (1452–1519): Italian painter, architect, inventor, and “Renaissance man” responsible for painting “The Mona Lisa” and “The Last Supper.
  • Also known as the “Dark Ages,” the era is often branded as a time of war, ignorance, famine and pandemics such as the Black Death.
  • By the early 17th century, the Renaissance movement had died out, giving way to the Age of Enlightenment.
  • Raphael (1483–1520): Italian painter who learned from da Vinci and Michelangelo. Best known for his paintings of the Madonna and “The School of Athens.”
  • Michelangelo (1483–1520): Italian sculptor, painter, and architect who carved “David” and painted The Sistine Chapel in Rome.
  • Art, architecture and science were closely linked during the Renaissance.
  • For instance, artists like da Vinci incorporated scientific principles, such as anatomy into their work, so they could recreate the human body with extraordinary precision.
  • Renaissance art was characterized by realism and naturalism. Artists strived to depict people and objects in a true-to-life way.
  • Some of the most famous artistic works that were produced during the Renaissance include:The Mona Lisa (Da Vinci)The Last Supper (Da Vinci)Statue of David (Michelangelo)The Birth of Venus (Botticelli)The Creation of Adam (Michelangelo)
  • Also, changing trade routes led to a period of economic decline and limited the amount of money that wealthy contributors could spend on the arts.
  • Donatello (1386–1466): Italian sculptor celebrated for lifelike sculptures like “David,” commissioned by the Medici family.
  • While many scholars view the Renaissance as a unique and exciting time in European history, others argue that the period wasn’t much different from the Middle Ages and that both eras overlapped more than traditional accounts suggest.
Javier E

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

DIIGO_FILE_HOME/7ui9/74ec4c99e72deda4a64da10692a15bf6

economics history literature good evil theory philosophy philosophers Bible Gilgamesh Adam Smith

shared by Javier E on 15 Aug 19 - No Cached
  • Instead of self-confident and self-centered answers, the author humbly asks fundamental questions: What is economics? What is its meaning? Where does this new religion, as it is sometimes called, come from? What are its possibilities and its limitations and borders, if there are any? Why are we so dependent on permanent growing of growth and growth of growing of growth? Where did the idea of progress come from, and where is it leading us? Why are so many economic debates accompanied by obsession and fanaticism?
  • The majority of our political parties act with a narrow materialistic focus when, in their programs, they present the economy and finance first; only then, somewhere at the end, do we find culture as something pasted on or as a libation for a couple of madmen.
  • most of them—consciously or unconsciously—accept and spread the Marxist thesis of the economic base and the spiritual superstructure.
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  • He tries to break free of narrow specialization and cross the boundaries between scientific disciplines. Expeditions beyond economics’ borders and its connection to history, philosophy, psychology, and ancient myths are not only refreshing, but necessary for understanding the world of the twenty-first century.
  • Reality is spun from stories, not from material. Zdeněk Neubauer
  • “The separation between the history of a science, its philosophy, and the science itself dissolves into thin air, and so does the separation between science and non-science; differences between the scientific and unscientific are vanishing.”
  • Outside of our history, we have nothing more.
  • The study of the history of a certain field is not, as is commonly held, a useless display of its blind alleys or a collection of the field’s trials and errors (until we got it right), but history is the fullest possible scope of study of a menu that the given field can offer.
  • History of thought helps us to get rid of the intellectual brainwashing of the age, to see through the intellectual fashion of the day, and to take a couple of steps back.
  • Almost all of the key concepts by which economics operates, both consciously and unconsciously, have a long history, and their roots extend predominantly outside the range of economics, and often completely beyond that of science.
  • That is the reason for this book: to look for economic thought in ancient myths and, vice versa, to look for myths in today’s economics.
  • stories; Adam Smith believed. As he puts it in The Theory of Moral Sentiments, “the desire of being believed, or the desire of persuading, of leading and directing other people, seems to be one of the strongest of all our natural desires.”
  • “The human mind is built to think in terms of narratives … in turn, much of human motivation comes from living through a story of our lives, a story that we tell to ourselves and that creates a framework of our motivation. Life could be just ‘one damn thing after another’ if it weren’t for such stories. The same is true for confidence in a nation, a company, or an institution. Great leaders are foremost creators of stories.”
  • contrary to what our textbooks say, economics is predominantly a normative field. Economics not only describes the world but is frequently about how the world should be (it should be effective, we have an ideal of perfect competition, an ideal of high-GDP growth in low inflation, the effort to achieve high competitiveness …). To this end, we create models, modern parables,
  • I will try to show that mathematics, models, equations, and statistics are just the tip of the iceberg of economics; that the biggest part of the iceberg of economic knowledge consists of everything else; and that disputes in economics are rather a battle of stories and various metanarratives than anything else.
  • Before it was emancipated as a field, economics lived happily within subsets of philosophy—ethics, for example—miles away from today’s concept of economics as a mathematical-allocative science that views “soft sciences” with a scorn born from positivistic arrogance. But our thousand-year “education” is built on a deeper, broader, and oftentimes more solid base. It is worth knowing about.
  • is a paradox that a field that primarily studies values wants to be value-free. One more paradox is this: A field that believes in the invisible hand of the market wants to be without mysteries.
  • mathematics at the core of economics, or is it just the icing of the cake, the tip of the iceberg of our field’s inquiry?
  • we seek to chart the development of the economic ethos. We ask questions that come before any economic thinking can begin—both philosophically and, to a degree, historically. The area here lies at the very borders of economics—and often beyond. We may refer to this as protoeconomics (to borrow a term from protosociology) or, perhaps more fittingly, metaeconomics (to borrow a term from metaphysics).
  • In this sense, “the study of economics is too narrow and too fragmentary to lead to valid insight, unless complemented and completed by a study of metaeconomics.”17
  • The more important elements of a culture or field of inquiry such as economics are found in fundamental assumptions that adherents of all the various systems within the epoch unconsciously presuppose. Such assumptions appear so obvious that people do not know what they are assuming, because no other way of putting things has ever occurred to them, as the philosopher Alfred Whitehead notes in Adventures of Ideas.
  • I argue that economic questions were with mankind long before Adam Smith. I argue that the search for values in economics did not start with Adam Smith but culminated with him.
  • We should go beyond economics and study what beliefs are “behind the scenes,” ideas that have often become the dominant yet unspoken assumptions in our theories. Economics is surprisingly full of tautologies that economists are predominantly unaware of. I
  • argue that economics should seek, discover, and talk about its own values, although we have been taught that economics is a value-free science. I argue that none of this is true and that there is more religion, myth, and archetype in economics than there is mathematics.
  • In a way, this is a study of the evolution of both homo economicus and, more importantly, the history of the animal spirits within him. This book tries to study the evolution of the rational as well as the emotional and irrational side of human beings.
  • I argue that his most influential contribution to economics was ethical. His other thoughts had been clearly expressed long before him, whether on specialization, or on the principle of the invisible hand of the market. I try to show that the principle of the invisible hand of the market is much more ancient and developed long before Adam Smith. Traces of it appear even in the Epic of Gilgamesh, Hebrew thought, and in Christianity, and it is expressly stated by Aristophanes and Thomas Aquinas.
  • This is not a book on the thorough history of economic thought. The author aims instead to supplement certain chapters on the history of economic thought with a broader perspective and analysis of the influences that often escape the notice of economists and the wider public.
  • Progress (Naturalness and Civilization)
  • The Economy of Good and Evil
  • from his beginnings, man has been marked as a naturally unnatural creature, who for unique reasons surrounds himself with external possessions. Insatiability, both material and spiritual, are basic human metacharacteristics, which appear as early as the oldest myths and stories.
  • the Hebrews, with linear time, and later the Christians gave us the ideal (or amplified the Hebrew ideal) we now embrace. Then the classical economists secularized progress. How did we come to today’s progression of progress, and growth for growth’s sake?
  • The Need for Greed: The History of Consumption and Labor
  • Metamathematics From where did economics get the concept of numbers as the very foundation of the world?
  • All of economics is, in the end, economics of good and evil. It is the telling of stories by people of people to people. Even the most sophisticated mathematical model is, de facto, a story, a parable, our effort to (rationally) grasp the world around us.
  • idea that we can manage to utilize our natural egoism, and that this evil is good for something, is an ancient philosophical and mythical concept. We will also look into the development of the ethos of homo economicus, the birth of “economic man.”
  • The History of Animal Spirits: Dreams Never Sleep
  • Masters of the Truth
  • Originally, truth was a domain of poems and stories, but today we perceive truth as something much more scientific, mathematical. Where does one go (to shop) for the truth? And who “has the truth” in our epoch?
  • Our animal spirits (something of a counterpart to rationality) are influenced by the archetype of the hero and our concept of what is good.
  • The entire history of ethics has been ruled by an effort to create a formula for the ethical rules of behavior. In the final chapter we will show the tautology of Max Utility, and we will discuss the concept of Max Good.
  • The History of the Invisible Hand of the Market and Homo Economicus
  • We understand “economics” to mean a broader field than just the production, distribution, and consumption of goods and services. We consider economics to be the study of human relations that are sometimes expressible in numbers, a study that deals with tradables, but one that also deals with nontradables (friendship, freedom, efficiency, growth).
  • When we mention economics in this book, we mean the mainstream perception of it, perhaps as best represented by Paul Samuelson.
  • By the term homo economicus, we mean the primary concept of economic anthropology. It comes from the concept of a rational individual, who, led by narrowly egotistical motives, sets out to maximize his benefit.
  • the Epic of Gilgamesh bears witness to the opposite—despite the fact that the first written clay fragments (such as notes and bookkeeping) of our ancestors may have been about business and war, the first written story is mainly about great friendship and adventure.
  • there is no mention of either money or war; for example, not once does anyone in the whole epic sell or purchase something.5 No nation conquers another, and we do not encounter a mention even of the threat of violence.
  • Gilgamesh becomes a hero not only due to his strength, but also due to discoveries and deeds whose importance were in large part economic—direct gaining of construction materials in the case of felling the cedar forest, stopping Enkidu from devastating Uruk’s economy, and discovering new desert routes during his expeditions.
  • Even today we live in Gilgamesh’s vision that human relations—and therefore humanity itself—are a disturbance to work and efficiency; that people would perform better if they did not “waste” their time and energy on nonproductive things.
  • is a story of nature and civilization, of heroism, defiance, and the battle against the gods, and evil; an epic about wisdom, immortality, and also futility.
  • But labour is unlike any other commodity. The work environment is of no concern for steel; we do not care about steel’s well-being.16
  • But it is in friendship where—often by-the-way, as a side product, an externality—ideas and deeds are frequently performed or created that together can altogether change the face of society.19 Friendship can go against an ingrained system in places where an individual does not have the courage to do so himself or herself.
  • As Joseph Stiglitz says, One of the great “tricks” (some say “insights”) of neoclassical economics is to treat labour like any other factor of production. Output is written as a function of inputs—steel, machines, and labour. The mathematics treats labour like any other commodity, lulling one into thinking of labour like an ordinary commodity, such as steel or plastic.
  • Even the earliest cultures were aware of the value of cooperation on the working level—today we call this collegiality, fellowship, or, if you want to use a desecrated term, comradeship. These “lesser relationships” are useful and necessary for society and for companies because work can be done much faster and more effectively if people get along with each other on a human level
  • But true friendship, which becomes one of the central themes of the Epic of Gilgamesh, comes from completely different material than teamwork. Friendship, as C. S. Lewis accurately describes it, is completely uneconomical, unbiological, unnecessary for civilization, and an unneeded relationship
  • Here we have a beautiful example of the power of friendship, one that knows how to transform (or break down) a system and change a person. Enkidu, sent to Gilgamesh as a punishment from the gods, in the end becomes his faithful friend, and together they set out against the gods. Gilgamesh would never have gathered the courage to do something like that on his own—nor would Enkidu.
  • Due to their friendship, Gilgamesh and Enkidu then intend to stand up to the gods themselves and turn a holy tree into mere (construction) material they can handle almost freely, thereby making it a part of the city-construct, part of the building material of civilization, thus “enslaving” that which originally was part of wild nature. This is a beautiful proto-example of the shifting of the borders between the sacred and profane (secular)—and to a certain extent also an early illustration of the idea that nature is there to provide cities and people with raw material and production resources.
  • started with Babylonians—rural nature becomes just a supplier of raw materials, resources (and humans the source of human resources). Nature is not the garden in which humans were created and placed, which they should care for and which they should reside in, but becomes a mere reservoir for natural (re)sources.
  • Even today, we often consider the domain of humanity (human relations, love, friendship, beauty, art, etc.) to be unproductive;
  • Both heroes change—each from opposite poles—into humans. In this context, a psychological dimension to the story may be useful: “Enkidu (…) is Gilgamesh’s alter ego, the dark, animal side of his soul, the complement to his restless heart. When Gilgamesh found Enkidu, he changed from a hated tyrant into the protector of his city. (…)
  • To be human seems to be somewhere in between, or both of these two. We
  • this moment of rebirth from an animal to a human state, the world’s oldest preserved epic implicitly hints at something highly important. Here we see what early cultures considered the beginning of civilization. Here is depicted the difference between people and animals or, better, savages. Here the epic quietly describes birth, the awakening of a conscious, civilized human. We are witnesses to the emancipation of humanity from animals,
  • The entire history of culture is dominated by an effort to become as independent as possible from the whims of nature.39 The more developed a civilization is, the more an individual is protected from nature and natural influences and knows how to create around him a constant or controllable environment to his liking.
  • The price we pay for independence from the whims of nature is dependence on our societies and civilizations. The more sophisticated a given society is as a whole, the less its members are able to survive on their own as individuals, without society.
  • The epic captures one of the greatest leaps in the development of the division of labor. Uruk itself is one of the oldest cities of all, and in the epic it reflects a historic step forward in specialization—in the direction of a new social city arrangement. Because of the city wall, people in the city can devote themselves to things other than worrying about their own safety, and they can continue to specialize more deeply.
  • Human life in the city gains a new dimension and suddenly it seems more natural to take up issues going beyond the life span of an individual. “The city wall symbolizes as well as founds the permanence of the city as an institution which will remain forever and give its inhabitants the certainty of unlimited safety, allowing them to start investing with an outlook reaching far beyond the borders of individual life.
  • The wall around the city of Uruk is, among other things, a symbol of an internal distancing from nature, a symbol of revolts against submission to laws that do not come under the control of man and that man can at most discover and use to his benefit.
  • “The chief thing which the common-sense individual wants is not satisfactions for the wants he had, but more, and better wants.”47
  • If a consumer buys something, theoretically it should rid him of one of his needs—and the aggregate of things they need should be decreased by one item. In reality, though, the aggregate of “I want to have” expands together with the growing aggregate of “I have.”
  • can be said that Enkidu was therefore happy in his natural state, because all of his needs were satiated. On the other hand, with people, it appears that the more a person has, the more developed and richer, the greater the number of his needs (including the unsaturated ones).
  • the Old Testament, this relationship is perceived completely differently. Man (humanity) is created in nature, in a garden. Man was supposed to care for the Garden of Eden and live in harmony with nature and the animals. Soon after creation, man walks naked and is not ashamed, de facto the same as the animals. What is characteristic is that man dresses (the natural state of creation itself is not enough for him), and he (literally and figuratively) covers52 himself—in shame after the fall.53
  • Nature is where one goes to hunt, collect crops, or gather the harvest. It is perceived as the saturator of our needs and nothing more. One goes back to the city to sleep and be “human.” On the contrary, evil resides in nature. Humbaba lives in the cedar forest, which also happens to be the reason to completely eradicate it.
  • Symbolically, then, we can view the entire issue from the standpoint of the epic in the following way: Our nature is insufficient, bad, evil, and good (humane) occurs only after emancipation from nature (from naturalness), through culturing and education. Humanity is considered as being in civilization.
  • The city was frequently (at least in older Jewish writings) a symbol of sin, degeneration, and decadence—nonhumanity. The Hebrews were originally a nomadic nation, one that avoided cities. It is no accident that the first important city57 mentioned in the Bible is proud Babylon,58 which God later turns to dust.
  • is enough, for example, to read the Book of Revelation to see how the vision of paradise developed from the deep Old Testament period, when paradise was a garden. John describes his vision of heaven as a city—paradise is in New Jerusalem, a city where the dimensions of the walls(!) are described in detail, as are the golden streets and gates of pearl.
  • Hebrews later also chose a king (despite the unanimous opposition of God’s prophets) and settled in cities, where they eventually founded the Lord’s Tabernacle and built a temple for Him. The city of Jerusalem later gained an illustrious position in all of religion.
  • this time Christianity (as well as the influence of the Greeks) does not consider human naturalness to be an unambiguous good, and it does not have such an idyllic relationship to nature as the Old Testament prophets.
  • If a tendency toward good is not naturally endowed in people, it must be imputed from above through violence or at least the threat of violence.
  • If we were to look at human naturalness as a good, then collective social actions need a much weaker ruling hand. If people themselves have a natural tendency (propensity) toward good, this role does not have to be supplied by the state, ruler, or, if you wish, Leviathan.
  • How does this affect economics?
  • us return for the last time to the humanization of the wild Enkidu, which is a process we can perceive with a bit of imagination as the first seed of the principle of the market’s invisible hand, and therefore the parallels with one of the central schematics of economic thinking.
  • Sometimes it is better to “harness the devil to the plow” than to fight with him. Instead of summoning up enormous energy in the fight against evil, it is better to use its own energy to reach a goal we desire; setting up a mill on the turbulent river instead of futile efforts to remove the current. This is also how Saint Prokop approached it in one of the oldest Czech legends.
  • Enkidu caused damage and it was impossible to fight against him. But with the help of a trap, trick, this evil was transformed into something that greatly benefited civilization.
  • By culturing and “domesticating” Enkidu, humanity tamed the uncontrollable wild and chaotic evil
  • Enkidu devastated the doings (the external, outside-the-walls) of the city. But he was later harnessed and fights at the side of civilization against nature, naturalness, the natural state of things.
  • A similar motif appears a thousand years after the reversal, which is well known even to noneconomists as the central idea of economics: the invisible hand of the market.
  • A similar story (reforming something animally wild and uncultivated in civilizational achievement) is used by Thomas Aquinas in his teachings. Several centuries later, this idea is fully emancipated in the hands of Bernard Mandeville and his Fable of the Bees: or, Private Vices, Publick Benefits. The economic and political aspects of this idea are—often incorrectly—ascribed to Adam Smith.
  • Here the individual does not try anymore to maximize his goods or profits, but what is important is writing his name in human memory in the form of heroic acts or deeds.
  • immortality, one connected with letters and the cult of the word: A name and especially a written name survives the body.”77
  • After this disappointment, he comes to the edge of the sea, where the innkeeper Siduri lives. As tonic for his sorrow, she offers him the garden of bliss, a sort of hedonistic fortress of carpe diem, where a person comes to terms with his mortality and at least in the course of the end of his life maximizes earthly pleasures, or earthly utility.
  • In the second stage, after finding his friend Enkidu, Gilgamesh abandons the wall and sets out beyond the city to maximalize heroism. “In his (…) search of immortal life, Gilgamesh
  • The hero refuses hedonism in the sense of maximizing terrestrial pleasure and throws himself into things that will exceed his life. In the blink of an eye, the epic turns on its head the entire utility maximization role that mainstream economics has tirelessly tried to sew on people as a part of their nature.81
  • It is simpler to observe the main features of our civilization at a time when the picture was more readable—at a time when our civilization was just being born and was still “half-naked.” In other words, we have tried to dig down to the bedrock of our written civilization;
  • today remember Gilgamesh for his story of heroic friendship with Enkidu, not for his wall, which no longer reaches monumental heights.
  • the eleventh and final tablet, Gilgamesh again loses what he sought. Like Sisyphus, he misses his goal just before the climax
  • is there something from it that is valid today? Have we found in Gilgamesh certain archetypes that are in us to this day?
  • The very existence of questions similar to today’s economic ones can be considered as the first observation. The first written considerations of the people of that time were not so different from those today. In other words: The epic is understandable for us, and we can identify with it.
  • We have also been witnesses to the very beginnings of man’s culturing—a great drama based on a liberation and then a distancing from the natural state.
  • Let us take this as a memento in the direction of our restlessness, our inherited dissatisfaction and the volatility connected to it. Considering that they have lasted five thousand years and to this day we find ourselves in harmony with a certain feeling of futility, perhaps these characteristics are inherent in man.
  • Gilgamesh had a wall built that divided the city from wild nature and created a space for the first human culture. Nevertheless, “not even far-reaching works of civilization could satisfy human desire.”
  • Friendship shows us new, unsuspected adventures, gives us the opportunity to leave the wall and to become neither its builder nor its part—to not be another brick in the wall.
  • with the phenomenon of the creation of the city, we have seen how specialization and the accumulation of wealth was born, how holy nature was transformed into a secular supplier of resources, and also how humans’ individualistic ego was emancipated.
  • to change the system, to break down that which is standing and go on an expedition against the gods (to awaken, from naïveté to awakening) requires friendship.
  • For small acts (hunting together, work in a factory), small love is enough: Camaraderie. For great acts, however, great love is necessary, real love: Friendship. Friendship that eludes the economic understanding of quid pro quo. Friendship gives. One friend gives (fully) for the other. That is friendship for life and death,
  • The thought that humanity comes at the expense of efficiency is just as old as humanity itself—as we have shown, subjects without emotion are the ideal of many tyrants.
  • The epic later crashes this idea through the friendship of Gilgamesh and Enkidu. Friendship—the biologically least essential love, which at first sight appears to be unnecessary
  • less a civilized, city person is dependent on nature, the more he or she is dependent on the rest of society. Like Enkidu, we have exchanged nature for society; harmony with (incalculable) nature for harmony with (incalculable) man.
  • human nature good or evil? To this day these questions are key for economic policy: If we believe that man is evil in his nature, therefore that a person himself is dog eat dog (animal), then the hard hand of a ruler is called for. If we believe that people in and of themselves, in their nature, gravitate toward good, then it is possible to loosen up the reins and live in a society that is more laissez-faire.
  • For a concept of historical progress, for the undeification of heroes, rulers, and nature, mankind had to wait for the Hebrews.
  • Because nature is not undeified, it is beyond consideration to explore it, let alone intervene in it (unless a person was a two-thirds god like Gilgamesh). It
  • They practiced money lending, traded in many assets (…) and especially were engaged in the trading of shares on capital markets, worked in currency exchange and frequently figured as mediators in financial transactions (…), they functioned as bankers and participated in emissions of all possible forms.
  • As regards modern capitalism (as opposed to the ancient and medieval periods) … there are activities in it which are, in certain forms, inherently (and completely necessarily) present—both from an economic and legal standpoint.7
  • As early as the “dark” ages, the Jews commonly used economic tools that were in many ways ahead of their time and that later became key elements of the modern economy:
  • Gilgamesh’s story ends where it began. There is a consistency in this with Greek myths and fables: At the end of the story, no progress occurs, no essential historic change; the story is set in indefinite time, something of a temporal limbo.
  • Jews believe in historical progress, and that progress is in this world.
  • For a nation originally based on nomadism, where did this Jewish business ethos come from? And can the Hebrews truly be considered as the architects of the values that set the direction of our civilization’s economic thought?
  • Hebrew religiosity is therefore strongly connected with this world, not with any abstract world, and those who take pleasure in worldly possessions are not a priori doing anything wrong.
  • PROGRESS: A SECULARIZED RELIGION One of the things the writers of the Old Testament gave to mankind is the idea and notion of progress. The Old Testament stories have their development; they change the history of the Jewish nation and tie in to each other. The Jewish understanding of time is linear—it has a beginning and an end.
  • The observance of God’s Commandments in Judaism leads not to some ethereal other world, but to an abundance of material goods (Genesis 49:25–26, Leviticus 26:3–13, Deuteronomy 28:1–13) (…) There are no accusing fingers pointed at
  • There are no echoes of asceticism nor for the cleansing and spiritual effect of poverty. It is fitting therefore, that the founders of Judaism, the Patriarchs Abraham, Isaac and Jacob, were all wealthy men.12
  • about due to a linear understanding of history. If history has a beginning as well as an end, and they are not the same point, then exploration suddenly makes sense in areas where the fruits are borne only in the next generation.
  • What’s more, economic progress has almost become an assumption of modern functional societies. We expect growth. We take it automatically. Today, if nothing “new” happens, if GDP does not grow (we say it stagnates) for several quarters, we consider it an anomaly.
  • however, the idea of progress itself underwent major changes, and today we perceive it very differently. As opposed to the original spiritual conceptions, today we perceive progress almost exclusively in an economic or scientific-technological sense.
  • Because care for the soul has today been replaced by care for external things,
  • This is why we must constantly grow, because we (deep down and often implicitly) believe that we are headed toward an (economic) paradise on Earth.
  • Only since the period of scientific-technological revolution (and at a time when economics was born as an independent field) is material progress automatically assumed.
  • Jewish thought is the most grounded, most realistic school of thought of all those that have influenced our culture.17 An abstract world of ideas was unknown to the Jews. To this day it is still forbidden to even depict God, people, and animals in symbols, paintings, statues, and drawings.
  • economists have become key figures of great importance in our time (Kacířské eseje o filosofii dějin [Heretical Essays in the Philosophy of History]). They are expected to perform interpretations of reality, give prophetic services (macroeconomic forecasts), reshape reality (mitigate the impacts of the crisis, speed up growth), and, in the long run, provide leadership on the way to the Promised Land—paradise on Earth.
  • REALISM AND ANTIASCETICISM Aside from ideas of progress, the Hebrews brought another very fundamental contribution to our culture: The desacralization of heroes, nature, and rulers.
  • Voltaire writes: “It certain fact is, that in his public laws he [Moses] never so much as once made mention of a life to come, limiting all punishments and all rewards to the present life.”21
  • As opposed to Christianity, the concept of an extraterrestrial paradise or heaven was not developed much in Hebrew thought.19 The paradise of the Israelites—Eden—was originally placed on Earth at a given place in Mesopotamia20 and at a given time,
  • The Hebrews consider the world to be real—not just a shadow reflection of a better world somewhere in the cloud of ideas, something the usual interpretation of history ascribes to Plato. The soul does not struggle against the body and is not its prisoner, as Augustine would write later.
  • The land, the world, the body, and material reality are for Jews the paramount setting for divine history, the pinnacle of creation. This idea is the conditio sine qua non of the development of economics, something of an utterly earthly making,
  • The mythology of the hero-king was strongly developed in that period, which Claire Lalouette summarizes into these basic characteristics: Beauty (a perfect face, on which it is “pleasant to look upon,” but also “beauty,” expressed in the Egyptian word nefer, not only means aesthetics, but contains moral qualities as well),
  • THE HERO AND HIS UNDEIFICATION: THE DREAM NEVER SLEEPS The concept of the hero is more important than it might appear. It may be the remote origin of Keynes’s animal spirits, or the desire to follow a kind of internal archetype that a given individual accepts as his own and that society values.
  • This internal animator of ours, our internal mover, this dream, never sleeps and it influences our behavior—including economic behavior—more than we want to realize.
  • manliness and strength,28 knowledge and intelligence,29 wisdom and understanding, vigilance and performance, fame and renown (fame which overcomes enemies because “a thousand men would not be able to stand firmly in his presence”);30 the hero is a good shepherd (who takes care of his subordinates), is a copper-clad rampart, the shield of the land, and the defender of heroes.
  • Each of us probably has a sort of “hero within”—a kind of internal role-model, template, an example that we (knowingly or not) follow. It is very important what kind of archetype it is, because its role is dominantly irrational and changes depending on time and the given civilization.
  • The oldest was the so-called Trickster—a fraudster; then the culture bearer—Rabbit; the musclebound hero called Redhorn; and finally the most developed form of hero: the Twins.
  • the Egyptian ruler, just as the Sumerian, was partly a god, or the son of a god.31
  • Jacob defrauds his father Isaac and steals his brother Esau’s blessing of the firstborn. Moses murders an Egyptian. King David seduces the wife of his military commander and then has him killed. In his old age, King Solomon turns to pagan idols, and so on.
  • Anthropology knows several archetypes of heroes. The Polish-born American anthropologist Paul Radin examined the myths of North American Indians and, for example, in his most influential book, The Trickster, he describes their four basic archetypes of heroes.
  • The Torah’s heroes (if that term can be used at all) frequently make mistakes and their mistakes are carefully recorded in the Bible—maybe precisely so that none of them could be deified.32
  • We do not have to go far for examples. Noah gets so drunk he becomes a disgrace; Lot lets his own daughters seduce him in a similar state of drunkenness. Abraham lies and (repeatedly) tries to sell his wife as a concubine.
  • the Hebrew heroes correspond most to the Tricksters, the Culture Bearers, and the Twins. The divine muscleman, that dominant symbol we think of when we say hero, is absent here.
  • To a certain extent it can be said that the Hebrews—and later Christianity—added another archetype, the archetype of the heroic Sufferer.35 Job
  • Undeification, however, does not mean a call to pillage or desecration; man was put here to take care of nature (see the story of the Garden of Eden or the symbolism of the naming of the animals). This protection and care of nature is also related to the idea of progress
  • For the heroes who moved our civilization to where it is today, the heroic archetypes of the cunning trickster, culture bearer, and sufferer are rather more appropriate.
  • the Old Testament strongly emphasizes the undeification of nature.37 Nature is God’s creation, which speaks of divinity but is not the domain of moody gods
  • This is very important for democratic capitalism, because the Jewish heroic archetype lays the groundwork much better for the development of the later phenomenon of the hero, which better suits life as we know it today. “The heroes laid down their arms and set about trading to become wealthy.”
  • in an Old Testament context, the pharaoh was a mere man (whom one could disagree with, and who could be resisted!).
  • RULERS ARE MERE MEN In a similar historical context, the Old Testament teachings carried out a similar desacralization of rulers, the so-called bearers of economic policy.
  • Ultimately the entire idea of a political ruler stood against the Lord’s will, which is explicitly presented in the Torah. The Lord unequivocally preferred the judge as the highest form of rule—an
  • The needs of future generations will have to be considered; after all humankind are the guardians of God’s world. Waste of natural resources, whether privately owned or nationally owned is forbidden.”39
  • Politics lost its character of divine infallibility, and political issues were subject to questioning. Economic policy could become a subject of examination.
  • 44 God first creates with the word and then on individual days He divides light from darkness, water from dry land, day from night, and so forth—and He gives order to things.45 The world is created orderly— it is wisely, reasonably put together. The way of the world is put together at least partially46 decipherably by any other wise and reasonable being who honors rational rules.
  • which for the methodology of science and economics is very important because disorder and chaos are difficult to examine scientifically.43 Faith in some kind of rational and logical order in a system (society, the economy) is a silent assumption of any (economic) examination.
  • THE PRAISE OF ORDER AND WISDOM: MAN AS A PERFECTER OF CREATION The created world has an order of sorts, an order recognizable by us as people,
  • From the very beginning, when God distances Himself from the entire idea, there is an anticipation that there is nothing holy, let alone divine, in politics. Rulers make mistakes, and it is possible to subject them to tough criticism—which frequently occurs indiscriminately through the prophets in the Old Testament.
  • Hebrew culture laid the foundations for the scientific examination of the world.
  • Examining the world is therefore an absolutely legitimate activity, and one that is even requested by God—it is a kind of participation in the Creator’s work.51 Man is called on to understand himself and his surroundings and to use his knowledge for good.
  • I was there when he set heavens in place, when he marked out the horizon on the face of the deep (…) Then I was the craftsman at his side.47
  • There are more urgings to gain wisdom in the Old Testament. “Wisdom calls aloud in the street (…): ‘How long will you simple ones love your simple ways?’”49 Or several chapters later: “Wisdom is supreme; therefore get wisdom. Though it cost all you have, get understanding.”50
  • examination is not forbidden. The fact that order can be grasped by human reason is another unspoken assumption that serves as a cornerstone of any scientific examination.
  • then, my sons, listen to me; blessed are those who keep my ways (…) Blessed is the man who listens to me, watching daily at my doors, waiting at my doorway. For whoever finds me finds life and receives favor from the Lord.
  • the rational examination of nature has its roots, surprisingly, in religion.
  • The Lord brought me forth as the first of his works, before his deeds of old. I was appointed from eternity, from the beginning, before the world began. When there were no oceans, I was given birth, when there were no springs abounding with water, before the mountains were settled in place,
  • The Book of Proverbs emphasizes specifically several times that it was wisdom that was present at the creation of the world. Wisdom personified calls out:
  • The last act, final stroke of the brush of creation, naming of the animals—this act is given to a human, it is not done by God, as one would expect. Man was given the task of completing the act of creation that the Lord began:
  • MAN AS A FINISHER OF CREATION The creation of the world, as it is explained in Jewish teachings, is described in the Book of Genesis. Here God (i) creates, (ii) separates, and (iii) names [my emphasis]:
  • Naming is a symbolic expression. In Jewish culture (and also in our culture to this day), the right to name meant sovereign rights and belonged, for example, to explorers (new places), inventors (new principles), or parents (children)—that is, to those who were there at the genesis, at the origin. This right was handed over by God to mankind.
  • The Naming itself (the capital N is appropriate) traditionally belongs to the crowning act of the Creator and represents a kind of grand finale of creation, the last move of the brush to complete the picture—a signature of the master.
  • Without naming, reality does not exist; it is created together with language. Wittgenstein tightly names this in his tractatus—the limits of our language are the limits of our world.53
  • He invented (fictitiously and completely abstractly!) a framework that was generally accepted and soon “made into” reality. Marx invented similarly; he created the notion of class exploitation. Through his idea, the perception of history and reality was changed for a large part of the world for nearly an entire century.
  • Reality is not a given; it is not passive. Perceiving reality and “facts” requires man’s active participation. It is man who must take the last step, an act (and we
  • How does this relate to economics? Reality itself, our “objective” world, is cocreated, man himself participates in the creation; creation, which is somewhat constantly being re-created.
  • Our scientific models put the finishing touches on reality, because (1) they interpret, (2) they give phenomena a name, (3) they enable us to classify the world and phenomena according to logical forms, and (4) through these models we de facto perceive reality.
  • When man finds a new linguistic framework or analytical model, or stops using the old one, he molds or remolds reality. Models are only in our heads; they are not “in objective reality.” In this sense, Newton invented (not merely discovered!) gravity.
  • A real-ization act on our part represents the creation of a construct, the imputation of sense and order (which is beautifully expressed by the biblical act of naming, or categorization, sorting, ordering).
  • Keynes enters into the history of economic thought from the same intellectual cadence; his greatest contribution to economics was precisely the resurrection of the imperceptible—for example in the form of animal spirits or uncertainty. The economist Piero Mini even ascribes Keynes’s doubting and rebellious approach to his almost Talmudic education.63
  • God connects man with the task of guarding and protecting the Garden of Eden, and thus man actually cocreates the cultural landscape. The Czech philosopher Zdeněk Neubauer also describes this: “Such is reality, and it is so deep that it willingly crystallizes into worlds. Therefore I profess that reality is a creation and not a place of occurrence for objectively given phenomena.”61
  • in this viewpoint it is possible to see how Jewish thought is mystical—it admits the role of the incomprehensible. Therefore, through its groundedness, Jewish thought indulges mystery and defends itself against a mechanistic-causal explanation of the world: “The Jewish way of thinking, according to Veblen, emphasizes the spiritual, the miraculous, the intangible.
  • The Jews believed the exact opposite. The world is created by a good God, and evil appears in it as a result of immoral human acts. Evil, therefore, is induced by man.66 History unwinds according to the morality of human acts.
  • What’s more, history seems to be based on morals; morals seem to be the key determining factors of history. For the Hebrews, history proceeds according to how morally its actors behave.
  • The Sumerians believed in dualism—good and evil deities exist, and the earth of people becomes their passive battlefield.
  • GOOD AND EVIL IN US: A MORAL EXPLANATION OF WELL-BEING We have seen that in the Epic of Gilgamesh, good and evil are not yet addressed systematically on a moral level.
  • This was not about moral-human evil, but rather a kind of natural evil. It is as if good and evil were not touched by morality at all. Evil simply occurred. Period.
  • the epic, good and evil are not envisaged morally—they are not the result of an (a)moral act. Evil was not associated with free moral action or individual will.
  • Hebrew thought, on the other hand, deals intensively with moral good and evil. A moral dimension touches the core of its stories.65
  • discrepancy between savings and investment, and others are convinced of the monetary essence
  • The entire history of the Jewish nation is interpreted and perceived in terms of morality. Morality has become, so to speak, a mover and shaker of Hebrew history.
  • sunspots. The Hebrews came up with the idea that morals were behind good and bad years, behind the economic cycle. But we would be getting ahead of ourselves. Pharaoh’s Dream: Joseph and the First Business Cycle To
  • It is the Pharaoh’s well-known dream of seven fat and seven lean cows, which he told to Joseph, the son of Jacob. Joseph interpreted the dream as a macroeconomic prediction of sorts: Seven years of abundance were to be followed by seven years of poverty, famine, and misery.
  • Self-Contradicting Prophecy Here, let’s make several observations on this: Through taxation74 on the level of one-fifth of a crop75 in good years to save the crop and then open granaries in bad years, the prophecy was de facto prevented (prosperous years were limited and hunger averted—through a predecessor of fiscal stabilization).
  • The Old Testament prophesies therefore were not any deterministic look into the future, but warnings and strategic variations of the possible, which demanded some kind of reaction. If the reaction was adequate, what was prophesied would frequently not occur at all.
  • This principle stands directly against the self-fulfilling prophecy,80 the well-known concept of social science. Certain prophecies become self-fulfilling when expressed (and believed) while others become self-contradicting prophecies when pronounced (and believed).
  • If the threat is anticipated, it is possible to totally or at least partially avoid it. Neither Joseph nor the pharaoh had the power to avoid bounty or crop failure (in this the dream interpretation was true and the appearance of the future mystical), but they avoided the impacts and implications of the prophecy (in this the interpretation of the dream was “false”)—famine did not ultimately occur in Egypt, and this was due to the application of reasonable and very intuitive economic policy.
  • Let us further note that the first “macroeconomic forecast” appears in a dream.
  • back to Torah: Later in this story we will notice that there is no reason offered as to why the cycle occurs (that will come later). Fat years will simply come, and then lean years after them.
  • Moral Explanation of a Business Cycle That is fundamentally different from later Hebrew interpretations, when the Jewish nation tries to offer reasons why the nation fared well or poorly. And those reasons are moral.
  • If you pay attention to these laws and are careful to follow them, then the Lord your God will keep his covenant of love with you, as he swore to your forefathers. He will love you and bless you and increase your numbers.
  • Only in recent times have some currents of economics again become aware of the importance of morals and trust in the form of measuring the quality of institutions, the level of justice, business ethics, corruption, and so forth, and examining their influence on the economy,
  • From today’s perspective, we can state that the moral dimension entirely disappeared from economic thought for a long time, especially due to the implementation of Mandeville’s concept of private vices that contrarily support the public welfare
  • Without being timid, we can say this is the first documented attempt to explain the economic cycle. The economic cycle, the explanation of which is to this day a mystery to economists, is explained morally in the Old Testament.
  • But how do we consolidate these two conflicting interpretations of the economic cycle: Can ethics be responsible for it or not? Can we influence reality around us through our acts?
  • it is not within the scope of this book to answer that question; justice has been done to the question if it manages to sketch out the main contours of possible searches for answers.
  • THE ECONOMICS OF GOOD AND EVIL: DOES GOOD PAY OFF? This is probably the most difficult moral problem we could ask.
  • Kant, the most important modern thinker in the area of ethics, answers on the contrary that if we carry out a “moral” act on the basis of economic calculus (therefore we carry out an hedonistic consideration; see below) in the expectation of later recompense, its morality is lost. Recompense, according to the strict Kant, annuls ethics.
  • Inquiring about the economics of good and evil, however, is not that easy. Where would Kant’s “moral dimension of ethics” go if ethics paid? If we do good for profit, the question of ethics becomes a mere question of rationality.
  • Job’s friends try to show that he must have sinned in some way and, in doing so, deserved God’s punishment. They are absolutely unable to imagine a situation in which Job, as a righteous man, would suffer without (moral) cause. Nevertheless, Job insists that he deserves no punishment because he has committed no offense: “God has wronged me and drawn his net around me.”94
  • But Job remains righteous, even though it does not pay to do so: Though he slay me, yet will I hope in him.95 And till I die, I will not deny my integrity I will maintain my righteousness and never let go of it; my conscience will not reproach me as long as I live.96
  • He remains righteous, even if his only reward is death. What economic advantage could he have from that?
  • morals cannot be considered in the economic dimension of productivity and calculus. The role of the Hebrews was to do good, whether it paid off or not. If good (outgoing) is rewarded by incoming goodness, it is a bonus,99 not a reason to do outgoing good. Good and reward do not correlate to each other.
  • This reasoning takes on a dimension of its own in the Old Testament. Good (incoming) has already happened to us. We must do good (outgoing) out of gratitude for the good (incoming) shown to us in the past.
  • So why do good? After all, suffering is the fate of many biblical figures. The answer can only be: For good itself. Good has the power to be its own reward. In this sense, goodness gets its reward, which may or may not take on a material dimension.
  • the Hebrews offered an interesting compromise between the teachings of the Stoics and Epicureans. We will go into it in detail later, so only briefly
  • constraint. It calls for bounded optimalization (with limits). A kind of symbiosis existed between the legitimate search for one’s own utility (or enjoyment of life) and maintaining rules, which are not negotiable and which are not subject to optimalization.
  • In other words, clear (exogenously given) rules exist that must be observed and cannot be contravened. But within these borders it is absolutely possible, and even recommended, to increase utility.
  • the mining of enjoyment must not come at the expense of exogenously given rules. “Judaism comes therefore to train or educate the unbounded desire … for wealth, so that market activities and patterns of consumption operate within a God-given morality.”102
  • The Epicureans acted with the goal of maximizing utility without regard for rules (rules developed endogenously, from within the system, computed from that which increased utility—this was one of the main trumps of the Epicurean school; they did not need exogenously given norms, and argued that they could “calculate” ethics (what to do) for every given situation from the situation itself).
  • The Stoics could not seek their enjoyment—or, by another name, utility. They could not in any way look back on it, and in no way could they count on it. They could only live according to rules (the greatest weakness of this school was to defend where exogenously the given rules came from and whether they are universal) and take a indifferent stand to the results of their actions.
  • To Love the Law The Jews not only had to observe the law (perhaps the word covenant would be more appropriate), but they were to love it because it was good.
  • Their relationship to the law was not supposed to be one of duty,105 but one of gratitude, love. Hebrews were to do good (outgoing), because goodness (incoming) has already been done to them.
  • This is in stark contrast with today’s legal system, where, naturally, no mention of love or gratefulness exists. But God expects a full internalization of the commandments and their fulfillment with love, not as much duty. By no means was this on the basis of the cost-benefit analyses so widespread in economics today, which determines when it pays to break the law and when not to (calculated on the basis of probability of being caught and the amount of punishment vis-à-vis the possible gain).
  • And now, O Israel, what does the Lord your God ask of you but to fear the Lord your God, to walk in all his ways, to love him, to serve the Lord your God with all your heart and with all your soul, and to observe the Lord’s commands and decrees that I am giving you today for your own good? To the Lord your God belong the heavens, even the highest heavens, the earth and everything in it. Yet the Lord set his affection on your forefathers and loved them….
  • the principle of doing good (outgoing) on the basis of a priori demonstrated good (incoming) was also taken over by the New Testament. Atonement itself is based on an a priori principle; all our acts are preceded by good.
  • The Hebrews, originally a nomadic tribe, preferred to be unrestrained and grew up in constant freedom of motion.
  • Human laws, if they are in conflict with the responsibilities given by God, are subordinate to personal responsibility, and a Jew cannot simply join the majority, even if it is legally allowed. Ethics, the concept of good, is therefore always superior to all local laws, rules, and customs:
  • THE SHACKLES OF THE CITY Owing to the Hebrew’s liberation from Egyptian slavery, freedom and responsibility become the key values of Jewish thought.
  • Laws given by God are binding for Jews, and God is the absolute source of all values,
  • The Hebrew ideal is represented by the paradise of the Garden of Eden, not a city.116 The despised city civilization or the tendency to see in it a sinful and shackling way of life appears in glimpses and allusions in many places in the Old Testament.
  • The nomadic Jewish ethos is frequently derived from Abraham, who left the Chaldean city of Ur on the basis of a command:
  • In addition, they were aware of a thin two-way line between owner and owned. We own material assets, but—to a certain extent—they own us and tie us down. Once we become used to a certain material
  • This way of life had understandably immense economic impacts. First, such a society lived in much more connected relationships, where there was no doubt that everyone mutually depended on each other. Second, their frequent wanderings meant the inability to own more than they could carry; the gathering up of material assets did not have great weight—precisely because the physical weight (mass) of things was tied to one place.
  • One of Moses’s greatest deeds was that he managed to explain to his nation once and for all that it is better to remain hungry and liberated than to be a slave with food “at no cost.”
  • SOCIAL WELFARE: NOT TO ACT IN THE MANNER OF SODOM
  • regulations is developed in the Old Testament, one we hardly find in any other nation of the time. In Hebrew teachings, aside from individual utility, indications of the concept of maximalizing utility societywide appear for the first time as embodied in the Talmudic principle of Kofin al midat S´dom, which can be translated as “one is compelled not to act in the manner of Sodom” and to take care of the weaker members of society.
  • In a jubilee year, debts were to be forgiven,125 and Israelites who fell into slavery due to their indebtedness were to be set free.126
  • Such provisions can be seen as the antimonopoly and social measures of the time. The economic system even then had a clear tendency to converge toward asset concentration, and therefore power as well. It would appear that these provisions were supposed to prevent this process
  • Land at the time could be “sold,” and it was not sale, but rent. The price (rent) of real estate depended on how long there was until a forgiveness year. It was about the awareness that we may work the land, but in the last instance we are merely “aliens and strangers,” who have the land only rented to us for a fixed time. All land and riches came from the Lord.
  • These provisions express a conviction that freedom and inheritance should not be permanently taken away from any Israelite. Last but not least, this system reminds us that no ownership lasts forever and that the fields we plow are not ours but the Lord’s.
  • Glean Another social provision was the right to glean, which in Old Testament times ensured at least basic sustenance for the poorest. Anyone who owned a field had the responsibility not to harvest it to the last grain but to leave the remains in the field for the poor.
  • Tithes and Early Social Net Every Israelite also had the responsibility of levying a tithe from their entire crop. They had to be aware from whom all ownership comes and, by doing so, express their thanks.
  • “Since the community has an obligation to provide food, shelter, and basic economic goods for the needy, it has a moral right and duty to tax its members for this purpose. In line with this duty, it may have to regulate markets, prices and competition, to protect the interests of its weakest members.”135
  • In Judaism, charity is not perceived as a sign of goodness; it is more of a responsibility. Such a society then has the right to regulate its economy in such a way that the responsibility of charity is carried out to its satisfaction.
  • With a number of responsibilities, however, comes the difficulty of getting them into practice. Their fulfillment, then, in cases when it can be done, takes place gradually “in layers.” Charitable activities are classified in the Talmud according to several target groups with various priorities, classified according to, it could be said, rules of subsidiarity.
  • Do not mistreat an alien or oppress him, for you were aliens in Egypt.140 As one can see, aside from widows and orphans, the Old Testament also includes immigrants in its area of social protection.141 The Israelites had to have the same rules apply for them as for themselves—they could not discriminate on the basis of their origin.
  • ABSTRACT MONEY, FORBIDDEN INTEREST, AND OUR DEBT AGE If it appears to us that today’s era is based on money and debt, and our time will be written into history as the “Debt age,” then it will certainly be interesting to follow how this development occurred.
  • Money is a social abstractum. It is a social agreement, an unwritten contract.
  • The first money came in the form of clay tablets from Mesopotamia, on which debts were written. These debts were transferable, so the debts became currency. In the end, “It is no coincidence that in English the root of ‘credit’ is ‘credo,’ the Latin for ‘I believe.’”
  • To a certain extent it could be said that credit, or trust, was the first currency. It can materialize, it can be embodied in coins, but what is certain is that “money is not metal,” even the rarest metal, “it is trust inscribed,”
  • Inseparably, with the original credit (money) goes interest. For the Hebrews, the problem of interest was a social issue: “If you lend money to one of my people among you who is needy, do not be like a moneylender; charge him no interest.”
  • there were also clearly set rules setting how far one could go in setting guarantees and the nonpayment of debts. No one should become indebted to the extent that they could lose the source of their livelihood:
  • In the end, the term “bank” comes from the Italian banci, or the benches that Jewish lenders sat on.157
  • Money is playing not only its classical roles (as a means of exchange, a holder of value, etc.) but also a much greater, stronger role: It can stimulate, drive (or slow down) the whole economy. Money plays a national economic role.
  • In the course of history, however, the role of loans changed, and the rich borrowed especially for investment purposes,
  • Today the position and significance of money and debt has gone so far and reached such a dominant position in society that operating with debts (fiscal policy) or interest or money supply (monetary policy) means that these can, to a certain extent, direct (or at least strongly influence) the whole economy and society.
  • In such a case a ban on interest did not have great ethical significance. Thomas Aquinas, a medieval scholar (1225-1274), also considers similarly; in his time, the strict ban on lending with usurious interest was loosened, possibly due to him.
  • As a form of energy, money can travel in three dimensions, vertically (those who have capital lend to those who do not) and horizontally (speed and freedom in horizontal or geographic motion has become the by-product—or driving force?—of globalization). But money (as opposed to people) can also travel through time.
  • money is something like energy that can travel through time. And it is a very useful energy, but at the same time very dangerous as well. Wherever
  • Aristotle condemned interest162 not only from a moral standpoint, but also for metaphysical reasons. Thomas Aquinas shared the same fear of interest and he too argued that time does not belong to us, and that is why we must not require interest.
  • MONEY AS ENERGY: TIME TRAVEL AND GROSS DEBT PRODUCT (GDP)
  • Due to this characteristic, we can energy-strip the future to the benefit of the present. Debt can transfer energy from the future to the present.163 On the other hand, saving can accumulate energy from the past and send it to the present.
  • labor was not considered degrading in the Old Testament. On the contrary, the subjugation of nature is even a mission from God that originally belonged to man’s very first blessings.
  • LABOR AND REST: THE SABBATH ECONOMY
  • The Jews as well as Aristotle behaved very guardedly toward loans. The issue of interest/usury became one of the first economic debates. Without having an inkling of the future role of economic policy (fiscal and monetary), the ancient Hebrews may have unwittingly felt that they were discovering in interest a very powerful weapon, one that can be a good servant, but (literally) an enslaving master as well.
  • It’s something like a dam. When we build one, we are preventing periods of drought and flooding in the valley; we are limiting nature’s whims and, to a large extent, avoiding its incalculable cycles. Using dams, we can regulate the flow of water to nearly a constant. With it we tame the river (and we can also gain
  • But if we do not regulate the water wisely, it may happen that we would overfill the dam and it would break. For the cities lying in the valley, their end would be worse than if a dam were never there.
  • If man lived in harmony with nature before, now, after the fall, he must fight; nature stands against him and he against it and the animals. From the Garden we have moved unto a (battle)field.
  • Only after man’s fall does labor turn into a curse.168 It could even be said that this is actually the only curse, the curse of the unpleasantness of labor, that the Lord places on Adam.
  • Both Plato and Aristotle consider labor to be necessary for survival, but that only the lower classes should devote themselves to it so that the elites would not have to be bothered with it and so that they could devote themselves to “purely spiritual matters—art, philosophy, and politics.”
  • Work is also not only a source of pleasure but a social standing; It is considered an honor. “Do you see a man skilled in his work? He will serve before kings.”170 None of the surrounding cultures appreciate work as much. The idea of the dignity of labor is unique in the Hebrew tradition.
  • Hebrew thinking is characterized by a strict separation of the sacred from the profane. In life, there are simply areas that are holy, and in which it is not allowed to economize, rationalize, or maximize efficiency.
  • good example is the commandment on the Sabbath. No one at all could work on this day, not even the ones who were subordinate to an observant Jew:
  • the message of the commandment on Saturday communicated that people were not primarily created for labor.
  • Paradoxically, it is precisely this commandment out of all ten that is probably the most violated today.
  • Aristotle even considers labor to be “a corrupted waste of time which only burdens people’s path to true honour.”
  • we have days when we must not toil connected (at least lexically) with the word meaning emptiness: the English term “vacation” (or emptying), as with the French term, les vacances, or German die Freizeit, meaning open time, free time, but also…
  • Translated into economic language: The meaning of utility is not to increase it permanently but to rest among existing gains. Why do we learn how to constantly increase gains but not how to…
  • This dimension has disappeared from today’s economics. Economic effort has no goal at which it would be possible to rest. Today we only know growth for growth’s sake, and if our company or country prospers, that does not…
  • Six-sevenths of time either be dissatisfied and reshape the world into your own image, man, but one-seventh you will rest and not change the creation. On the seventh day, enjoy creation and enjoy the work of your hands.
  • the purpose of creation was not just creating but that it had an end, a goal. The process was just a process, not a purpose. The whole of Being was created so…
  • Saturday was not established to increase efficiency. It was a real ontological break that followed the example of the Lord’s seventh day of creation. Just as the Lord did not rest due to tiredness or to regenerate strength; but because He was done. He was done with His work, so that He could enjoy it, to cherish in His creation.
  • If we believe in rest at all today, it is for different reasons. It is the rest of the exhausted machine, the rest of the weak, and the rest of those who can’t handle the tempo. It’s no wonder that the word “rest…
  • Related to this, we have studied the first mention of a business cycle with the pharaoh’s dream as well as seen a first attempt (that we may call…
  • We have tried to show that the quest for a heaven on Earth (similar to the Jewish one) has, in its desacralized form, actually also been the same quest for many of the…
  • We have also seen that the Hebrews tried to explain the business cycle with morality and ethics. For the Hebrews,…
  • ancient Greek economic ethos, we will examine two extreme approaches to laws and rules. While the Stoics considered laws to be absolutely valid, and utility had infinitesimal meaning in their philosophy, the Epicureans, at least in the usual historical explanation, placed utility and pleasure in first place—rules were to be made based on the principle of utility.
  • CONCLUSION: BETWEEN UTILITY AND PRINCIPLE The influence of Jewish thought on the development of market democracy cannot be overestimated. The key heritage for us was the lack of ascetic perception of the world, respect to law and private…
  • We have tried to show how the Torah desacralized three important areas in our lives: the earthly ruler, nature,…
  • What is the relationship between the good and evil that we do (outgoing) and the utility of disutility that we (expect to) get as a reward (incoming)? We have seen…
  • The Hebrews never despised material wealth; on contrary, the Jewish faith puts great responsibility on property management. Also the idea of progress and the linear perception of time gives our (economic)…
  • the Hebrews managed to find something of a happy compromise between both of these principles.
  • will not be able to completely understand the development of the modern notion of economics without understanding the disputes between the Epicureans and the Stoics;
  • poets actually went even further, and with their speech they shaped and established reality and truth. Honor, adventure, great deeds, and the acclaim connected with them played an important role in the establishment of the true, the real.
  • those who are famous will be remembered by people. They become more real, part of the story, and they start to be “realized,” “made real” in the lives of other people. That which is stored in memory is real; that which is forgotten is as if it never existed.
  • Today’s scientific truth is founded on the notion of exact and objective facts, but poetic truth stands on an interior (emotional) consonance with the story or poem. “It is not addressed first to the brain … [myth] talks directly to the feeling system.”
  • “epic and tragic poets were widely assumed to be the central ethical thinkers and teachers of Greece; nobody thought of their work as less serious, less aimed at truth, than the speculative prose treatises of historians and philosophers.”5 Truth and reality were hidden in speech, stories, and narration.
  • Ancient philosophy, just as science would later, tries to find constancy, constants, quantities, inalterabilities. Science seeks (creates?) order and neglects everything else as much as it can. In their own experiences, everyone knows that life is not like that,
  • Just as scientists do today, artists drew images of the world that were representative, and therefore symbolic, picturelike, and simplifying (but thus also misleading), just like scientific models, which often do not strive to be “realistic.”
  • general? In the end, poetry could be more sensitive to the truth than the philosophical method or, later, the scientific method. “Tragic poems, in virtue of their subject matter and their social function, are likely to confront and explore problems about human beings and luck that a philosophical text might be able to omit or avoid.”8
Javier E

Pandemic Shoppers Are a Nightmare to Service Workers - The Atlantic - 0 views

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  • For generations, American shoppers have been trained to be nightmares. The pandemic has shown just how desperately the consumer class clings to the feeling of being served.
  • The most immediate culprit is decades of cost-cutting; by increasing surveillance and pressure on workers during shifts, reducing their hours and benefits, and not replacing those who quit, executives can shine up a business’s balance sheet in a hurry.
  • Wages and resources dwindle, and more expensive and experienced workers get replaced with fewer and more poorly trained new hires. When customers can’t find anyone to help them or have to wait too long in line, they take it out on whichever overburdened employee they eventually hunt down.
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  • as the production of food and material goods centralized and rapidly expanded, commerce reached a scale that the country’s existing stores were ill-equipped to handle, according to the historian Susan Strasser, the author of Satisfaction Guaranteed: The Making of the American Mass Market. Manufacturers needed ways to distribute their newly enormous outputs and educate the public on the wonder of all their novel options. Americans, in short, had to be taught how to shop.
  • In 2019, one in five American workers was employed in retail, food service, or hospitality; even more are now engaged in service work of some kind.
  • This dynamic is exacerbated by the fact that the United States has more service workers than ever before, doing more types of labor, spread thin across the economy
  • Retailers won over this growing middle class by convincing its members that they were separate from—and opposed to—industrial workers and their distrust of corporate power,
  • With these goals in mind, Leach writes, customer service was born. For retailers’ tactics to be successful, consumers—or guests, as department stores of the era took to calling them—needed to feel appreciated and rewarded
  • From 1870 to 1910, the number of service workers in the United States quintupled. It’s from this morass that “The customer is always right” emerged as the essential precept of American consumerism—service workers weren’t there just to ring up orders
  • they were there to fuss and fawn, to bolster egos, to reassure wavering buyers, to make dreams come true.
  • they were also quite intentionally building something far grander: class consciousness. Leach writes that the introduction of shopping was fundamental to forming middle-class identity at a particularly crucial moment, as the technological advances of the Gilded Age helped create the American office worker as we now know it.
  • Customers might not have been able to afford a household staff to do their bidding like the era’s truly wealthy, but corporate stores offered them a little taste of what that would be like. The middle class began to see itself as the small-time beneficiaries of industrialization’s barons.
  • For many of these workers, the difficulty of finding non-service employment enables companies to pay low wages and keep their prices artificially low, which consumers generally like as long as they don’t have to think about what makes it possible. In theory, these conditions are supposed to encourage better performance on the part of the worker; in practice, they also encourage cruelty on the part of the consumer.
  • Previously confined to a few lavish European-owned hotels in America, tipping “aristocratized consumption,
  • Tipping ratcheted up the level of control that members of the middle class could exercise over the service workers beneath them: Consumers could deny payment—effectively, deny workers their wages—for anything less than complete submission.
  • In the 150 years that American consumerism has existed, it has metastasized into almost every way that Americans construct their identities. Today’s brands insert themselves into current events, align themselves with causes, associate patronage of their businesses with virtue and discernment and success.
  • Most Americans now expect corporations to take a stand on contentious social and political issues; in return, corporations have even co-opted some of the language of actual politics, encouraging consumers to “vote with their dollars” for the companies that market themselves on the values closest to their own.
  • For Americans in a socially isolating culture, living under an all but broken political system, the consumer realm is the place where many people can most consistently feel as though they are asserting their agency.
  • Being corrected by a salesperson, forgotten by a bartender, or brushed off by a flight attendant isn’t just an annoyance—for many people, it is an existential threat to their self-understanding.
  • “The notion that at the restaurant, you’re better than the waiters, it becomes part of the restaurant experience,” and also part of how some patrons understand their place in the world. Compounding this sense of superiority is the fact that so many service workers are from historically marginalized groups—the workforce is disproportionately nonwhite and female.
  • Because consumer identities are constructed by external forces, Strasser said, they are uniquely vulnerable, and the people who hold them are uniquely insecure
  • If your self-perception is predicated on how you spend your money, then you have to keep spending it, especially if your overall class status has become precarious, as it has for millions of middle-class people in the past few decades
  • Although underpaid, poorly treated service workers certainly exist around the world, American expectations on their behavior are particularly extreme and widespread, according to Nancy Wong, a consumer psychologist and the chair of the consumer-science department at the University of Wisconsin. “Business is at fault here,” Wong told me. “This whole industry has profited from exploitation of a class of workers that clearly should not be sustainable.”
  • Department-store magnates alleviated these concerns by linking department stores to the public good. Retailers started inserting themselves into these communities as much as possible, Leach writes, turning their enormous stores into domains of urban civic life. They hosted free concerts and theatrical performances, offered free child care, displayed fine art, and housed restaurants, tearooms, Turkish baths, medical and dental services, banks, and post offices. They made splashy contributions to local charities and put on holiday parades and fireworks shows. This created the impression that patronizing their stores wouldn’t just be a practical transaction or an individual pleasure, but an act of benevolence toward the orderly society those stores supported.
  • Modern businesses have invented novel ways to exacerbate conflicts between their customers and their workers.
  • A big problem at airlines and hotels in particular, Wong said, is what’s called the “customer relationship management” model. CRM programs, the first and most famous of which are frequent-flyer miles, are fabulously profitable; awarding points or miles or bucks encourages people not only to increase the size and frequency of their purchases, but also to confine their spending to one airline or hotel chain or big-box store.
  • Higher-spending customers access varying levels of luxury and prestige, often in full view of everyone else. Exposure to these consumer inequalities has been found to spark antisocial behavior in those who don’t get to enjoy their perks, the classic example of which is air rage
  • Workers must do what the sociologist Arlie Russell Hochschild, in her 1983 book, The Managed Heart, identified as “emotional labor.”
  • Workers must stifle their natural emotional reactions to, in the case of those in the service industry, placate members of the consumer class. These workers are alienated from their own emotional well-being, which can have far-reaching psychological consequences—over the years, research has associated this kind of work with elevated levels of stress hormones, burnout, depression, and increased alcohol consumption.
Javier E

China at the peak - by Noah Smith - Noahpinion - 0 views

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china peak economy

shared by Javier E on 07 Jul 23 - No Cached
  • We thus have the privilege of seeing a great civilization at its peak
  • How much greater would China’s peak have been if Deng Xiaoping had sided with the Tiananmen Square protesters, and liberalized China’s society in addition to its economy? How many great Chinese books, essays, video games, cartoons, TV shows, movies, and songs would we now enjoy if it weren’t for the pervasive censorship regime now in place? How much more would the people of the world have learned from Chinese culture if they could travel there freely and interact with Chinese people freely over the internet? Without a draconian autocrat like Xi Jinping at the helm, would so many Chinese people be looking to flee the country? Would the U.S. and China still be friends instead of at each other’s throats?
  • The key fact is that China’s meteoric rise seems like it’s drawing to a close
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  • China’s drop was much much bigger; the Japan of the 80s was never the export machine people believed it to be. Both countries turned to investment in real estate and infrastructure as a replacement growth driver — although again, China did this much more than Japan did. Essentially, China did all the the things we typically think of Japan as having done 25 years earlier, but much more than Japan actually did them.
  • Yes, for those who were wondering, this does look a little bit like what happened to Japan in the 1990s
  • Already the country is not growing much faster than the G7, and as the ongoing real estate bust weighs on the economy, even that small difference may now be gone. The country’s surging auto industry is a bright spot, but won’t be big enough to rescue the economy from the evaporation of its primary growth driver.
  • Even if it manages to climb up to 40%, that’s still a fairly disappointing result — South Korea is at 71% and Japan at 65%
  • a re-acceleration would require a massive burst of productivity growth, which just seems unlikely.
  • That means China’s catch-up growth only took it to 30% of U.S. per capita GDP (PPP)
  • There’s one main argument that people make for a quick Chinese decline: rapid aging. But while I don’t want to wave this away, I don’t think it’s going to be as big a deal as many believe
  • This is another example of China’s peak being both awe-inspiring and strangely disappointing at the same time.
  • Now that China has hit its peak, will it decline? And if so, how much and how fast?
  • it seems likely that China’s growth will now slow to developed-country levels, or slightly higher, without much prospect for a sustained re-acceleration
  • when people contemplate Chinese decline, they’re not asking whether its economy will shrink; they’re asking whether its relative economic dominance and geopolitical importance will decrease.
  • If we just casually pattern-match on history, the answer would probably be “not for a long time”. Most powerful countries seem to peak and then plateau. Britain ruled the waves for a century.
  • U.S. relative power and economic dominance peaked in the 1950s, but it didn’t really start declining until the 2000s
  • Japan and Germany had their military power smashed in WW2, but remained economic heavyweights for many decades afterwards.
  • When the Roman Empire declined, it got a lot poorer. But in the modern economy, countries that decline in relative terms, and in geopolitical power, often get richer
  • he total fertility rate has been low since even before the one-child policy was implemented, but recently it has taken a nose-dive. Two years ago, the UN put it at 1.16, which is 40% lower than the U.S. and 22% lower than Europe
  • The country’s total population only started shrinking this year, but its young population started falling sharply 20 years ago, due to the echo of low fertility in the 80s. The most common age for a Chinese person is now about 50 years old, with another peak at 35:
  • The first reason is that power is relative, and China’s rivals have demographic issues of their own. The U.S., Europe, India and Japan all have higher fertility than China, but still below replacement level
  • demographics aren’t actually going to force Chinese power or wealth into rapid decline over the next few decades.
  • third of all, evidence suggests that population aging is really more of a persistent drag than a crisis or disaster.
  • Second, demographics won’t take away China’s biggest economic advantage, which is clustering and agglomeration effects. Asia is the world’s electronics manufacturing hub. It’s also by far the most populous region in the world, giving it the biggest potential market size
  • China will act as a key hub for that region, in terms of trade, supply chains, investment, and so on. China is shrinking, but Asia is not
  • As a result, there are suddenly many fewer Chinese people able to bear children, which is why the actual number of births in China has fallen by almost half since 2016:
  • we’d find that every percentage point of the senior population share that China gains relative to other countries might reduce its relative economic performance by about 1.15%. That’s not a huge number.
  • Now, if we look at the research, we find some estimates that are much larger than this — for example, Ozimek et al. (2018) look at specific industries and specific U.S. states, and find an effect on productivity that’s three times as large as the total effect on growth that I just eyeballed above. Maestas et al. (2022) look at U.S. states, and also find a larger effect. But Acemoglu and Restrepo (2017) look across countries and find no effect at all.
  • On top of that, there are plenty of things a country can do to mitigate the effects of aging. One is automation. China is automating at breakneck speed,
  • A second is having old people work longer; China, which now has higher life expectancy than the U.S., is well-positioned to do this.
  • Finally, aging will prompt China to do something it really needs to do anyway: build a world class health care system
  • this would help rectify the internal imbalances that Michael Pettis always talks about, shifting output from low-productivity real estate investment toward consumption.
  • if not aging, the only other big dangers to China are war and climate change.
  • To realize its full potential, Altasia will need integration — it will need some way to get Japanese and Korean and Taiwanese investment and technology to the vast labor forces of India, Indonesia, and the rest
  • the most likely outcome is that China sits at or near its current peak of wealth, power and importance through the middle of this century at least.
  • Altasia has more people and arguably more technical expertise than China. And it’s the only alternative location for the Asian electronics supercluster.
  • War was the big mistake that Germany made a century ago, so let’s hope China doesn’t follow in its footsteps.
  • The story of whether and how that complex web of investment, tech transfer, and trade develops will be the next great story of globalization.
  • But I think the very complexity of Altasia will lead to its own sort of adventure and excitement.
  • for Western companies looking for new markets, Altasia will potentially be more exciting than China ever was. The Chinese market delivered riches to some, but the government banned some products (especially internet services) and stole the technology used to make others. Ultimately, China’s billion consumers turned out to be a mirage for many. The economies and societies of Altasia, in comparison, are much more open to foreign products.
Javier E

The Aspiring Novelist Who Became Obama's Foreign-Policy Guru - The New York Times - 0 views

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obama history policy politics foreign policy realism journalism news

shared by Javier E on 07 May 16 - No Cached
  • Standing in his front office before the State of the Union, Rhodes quickly does the political math on the breaking Iran story. “Now they’ll show scary pictures of people praying to the supreme leader,” he predicts, looking at the screen. Three beats more, and his brain has spun a story line to stanch the bleeding. He turns to Price. “We’re resolving this, because we have relationships,” he says.
  • Price turns to his computer and begins tapping away at the administration’s well-cultivated network of officials, talking heads, columnists and newspaper reporters, web jockeys and outside advocates who can tweet at critics and tweak their stories backed up by quotations from “senior White House officials” and “spokespeople.” I watch the message bounce from Rhodes’s brain to Price’s keyboard to the three big briefing podiums — the White House, the State Department and the Pentagon — and across the Twitterverse, where it springs to life in dozens of insta-stories, which over the next five hours don formal dress for mainstream outlets. It’s a tutorial in the making of a digital news microclimate — a storm that is easy to mistake these days for a fact of nature, but whose author is sitting next to me right now.
  • Watching Rhodes work, I remember that he is still, chiefly, a writer, who is using a new set of tools — along with the traditional arts of narrative and spin — to create stories of great consequence on the biggest page imaginable. The narratives he frames, the voices of senior officials, the columnists and reporters whose work he skillfully shapes and ventriloquizes, and even the president’s own speeches and talking points, are the only dots of color in a much larger vision about who Americans are and where we are going
  • ...56 more annotations...
  • When I asked Jon Favreau, Obama’s lead speechwriter in the 2008 campaign, and a close friend of Rhodes’s, whether he or Rhodes or the president had ever thought of their individual speeches and bits of policy making as part of some larger restructuring of the American narrative, he replied, “We saw that as our entire job.”
  • I realize during our conversations that the role Rhodes plays in the White House bears less resemblance to any specific character on Beltway-insider TV shows like “The West Wing” or “House of Cards” than it does to the people who create those shows
  • “I love Don DeLillo,” I answer.“Yeah,” Rhodes answers. “That’s the only person I can think of who has confronted these questions of, you know, the individual who finds himself negotiating both vast currents of history and a very specific kind of power dynamics. That’s his milieu. And that’s what it’s like to work in the U.S. foreign-policy apparatus in 2016.” Advertisement Continue reading the main story
  • “I immediately understood that it’s a very important quality for a staffer,” Hamilton explained, “that he could come into a meeting and decide what was decided.” I suggested that the phrase “decide what was decided” is suggestive of the enormous power that might accrue to someone with Rhodes’s gifts. Hamilton nodded. “Absolutely,” he said.
  • Rhodes’s opinions were helpful in shaping the group’s conclusions — a scathing indictment of the policy makers responsible for invading Iraq. For Rhodes, who wrote much of the I.S.G. report, the Iraq war was proof, in black and white, not of the complexity of international affairs or the many perils attendant on political decision-making but of the fact that the decision-makers were morons.
  • when Rhodes joined the Obama campaign in 2007, he arguably knew more about the Iraq war than the candidate himself, or any of his advisers. He had also developed a healthy contempt for the American foreign-policy establishment, including editors and reporters at The New York Times, The Washington Post, The New Yorker and elsewhere, who at first applauded the Iraq war and then sought to pin all the blame on Bush and his merry band of neocons when it quickly turned sour
  • It is hard for many to absorb the true magnitude of the change in the news business — 40 percent of newspaper-industry professionals have lost their jobs over the past decade — in part because readers can absorb all the news they want from social-media platforms like Facebook, which are valued in the tens and hundreds of billions of dollars and pay nothing for the “content” they provide to their readers
  • Obama relies on Rhodes for “an unvarnished take,” in part, she says, because “Ben just has no poker face,” and so it’s easy to see when he is feeling uncomfortable. “The president will be like, ‘Ben, something on your mind?’ And then Ben will have this incredibly precise lay-down of why the previous half-hour has been an utter waste of time, because there’s a structural flaw to the entire direction of the conversation.”
  • The literary character that Rhodes most closely resembles, Power volunteers, is Holden Caulfield. “He hates the idea of being phony, and he’s impetuous, and he has very strong views.”
  • He became aware of two things at once: the weight of the issues that the president was confronted with, and the intense global interest in even the most mundane presidential communications.
  • The job he was hired to do, namely to help the president of the United States communicate with the public, was changing in equally significant ways, thanks to the impact of digital technologie
  • As she explained how the process worked, I was struck by how naïve the assumption of a “state of nature” must seem in an information environment that is mediated less and less by experienced editors and reporters with any real prior knowledge of the subjects they write about. “People construct their own sense of source and credibility now,” she said. “They elect who they’re going to believe.
  • “All these newspapers used to have foreign bureaus,” he said. “Now they don’t. They call us to explain to them what’s happening in Moscow and Cairo. Most of the outlets are reporting on world events from Washington. The average reporter we talk to is 27 years old, and their only reporting experience consists of being around political campaigns. That’s a sea change. They literally know nothing.”
  • ”This is something different from old-fashioned spin, which tended to be an art best practiced in person. In a world where experienced reporters competed for scoops and where carrying water for the White House was a cause for shame, no matter which party was in power, it was much harder to sustain a “narrative” over any serious period of time
  • Now the most effectively weaponized 140-character idea or quote will almost always carry the day, and it is very difficult for even good reporters to necessarily know where the spin is coming from or why
  • , I brought up the soft Orwellian vibe of an information space where old media structures and hierarchies have been erased by Silicon Valley billionaires who convinced the suckers that information was “free” and everyone with access to Google was now a reporter
  • Axelrod, a former newspaperman, sighed. “It’s not as easy as standing in front of a press conference and speaking to 70 million people like past presidents have been able to do,” he said. The bully pulpit by and large doesn’t exist anymore, he explained. “So more and more, over the last couple of years, there’s been an investment in alternative means of communication: using digital more effectively, going to nontraditional sources, understanding where on each issue your constituencies are going to be found,” he said. “I think they’ve approached these major foreign-policy challenges as campaign challenges, and they’ve run campaigns, and those campaigns have been very sophisticated.
  • Rhodes’s innovative campaign to sell the Iran deal is likely to be a model for how future administrations explain foreign policy to Congress and the publi
  • The way in which most Americans have heard the story of the Iran deal presented — that the Obama administration began seriously engaging with Iranian officials in 2013 in order to take advantage of a new political reality in Iran, which came about because of elections that brought moderates to power in that country — was largely manufactured for the purpose for selling the deal. Even where the particulars of that story are true, the implications that readers and viewers are encouraged to take away from those particulars are often misleading or false
  • Obama’s closest advisers always understood him to be eager to do a deal with Iran as far back as 2012, and even since the beginning of his presidency. “It’s the center of the arc,” Rhodes explained to me two days after the deal, officially known as the Joint Comprehensive Plan of Action, was implemented. He then checked off the ways in which the administration’s foreign-policy aims and priorities converged on Iran. “We don’t have to kind of be in cycles of conflict if we can find other ways to resolve these issues,” he said. “We can do things that challenge the conventional thinking that, you know, ‘AIPAC doesn’t like this,’ or ‘the Israeli government doesn’t like this,’ or ‘the gulf countries don’t like it.’ It’s the possibility of improved relations with adversaries. It’s nonproliferation. So all these threads that the president’s been spinning — and I mean that not in the press sense — for almost a decade, they kind of all converged around Iran.”
  • If anything, that anger has grown fiercer during Rhodes’s time in the White House. He referred to the American foreign-policy establishment as the Blob. According to Rhodes, the Blob includes Hillary Clinton, Robert Gates and other Iraq-war promoters from both parties who now whine incessantly about the collapse of the American security order in Europe and the Middle East.
  • By eliminating the fuss about Iran’s nuclear program, the administration hoped to eliminate a source of structural tension between the two countries, which would create the space for America to disentangle itself from its established system of alliances with countries like Saudi Arabia, Egypt, Israel and Turkey. With one bold move, the administration would effectively begin the process of a large-scale disengagement from the Middle East.
  • Rhodes “was kind of like the quarterback,” running the daily video conferences and coming up with lines of attack and parry. “He was extremely good about immediately getting to a phrase or a way of getting the message out that just made more sense,” Kreikemeier remembers. Framing the deal as a choice between peace and war was Rhodes’s go-to move — and proved to be a winning argument.
  • we developed a plan that was like: The Iran deal is literally going to be the tip of everything that we stand up online,” Somanader says. “And we’re going to map it onto what we know about the different audiences we’re dealing with: the public, pundits, experts, the right wing, Congress.” By applying 21st-century data and networking tools to the white-glove world of foreign affairs, the White House was able to track what United States senators and the people who worked for them, and influenced them, were seeing online — and make sure that no potential negative comment passed without a tweet.
  • The idea that there was a new reality in Iran was politically useful to the Obama administration. By obtaining broad public currency for the thought that there was a significant split in the regime, and that the administration was reaching out to moderate-minded Iranians who wanted peaceful relations with their neighbors and with America, Obama was able to evade what might have otherwise been a divisive but clarifying debate over the actual policy choices that his administration was making
  • During the course of the Iran talks, Malley told me, he always kept in close contact with Rhodes. “I would often just call him and say, ‘Give me a reality check,’ ” Malley explained. “He could say, ‘Here is where I think the president is, and here is where I think he will be.’ ” He continued, “Ben would try to anticipate: Does it make sense policywise? But then he would also ask himself: How do we sell it to Congress? How do we sell it to the public? What is it going to do to our narrative?”
  • I examine the president’s thoughts unfolding on the page, and the lawyerly, abstract nature of his writing process. “Moral imagination, spheres of identity, but also move beyond cheap lazy pronouncements,” one note reads. Here was the new American self — rational, moral, not self-indulgent. No longer one thing but multiple overlapping spheres or circles. Who is described here? As usual, the author is describing himself.
  • Rhodes’s war room did its work on Capitol Hill and with reporters. In the spring of last year, legions of arms-control experts began popping up at think tanks and on social media, and then became key sources for hundreds of often-clueless reporters. “We created an echo chamber,” he admitted, when I asked him to explain the onslaught of freshly minted experts cheerleading for the deal. “They were saying things that validated what we had given them to say.
  • When I suggested that all this dark metafictional play seemed a bit removed from rational debate over America’s future role in the world, Rhodes nodded. “In the absence of rational discourse, we are going to discourse the [expletive] out of this
  • “We had test drives to know who was going to be able to carry our message effectively, and how to use outside groups like Ploughshares, the Iran Project and whomever else. So we knew the tactics that worked.” He is proud of the way he sold the Iran deal. “We drove them crazy,” he said of the deal’s opponents.
  • Rhodes’s passion seems to derive not from any investment in the technical specifics of sanctions or centrifuge arrays, or any particular optimism about the future course of Iranian politics and society. Those are matters for the negotiators and area specialists. Rather, it derived from his own sense of the urgency of radically reorienting American policy in the Middle East in order to make the prospect of American involvement in the region’s future wars a lot less likely
  • When I asked whether the prospect of this same kind of far-reaching spin campaign being run by a different administration is something that scares him, he admitted that it does. “I mean, I’d prefer a sober, reasoned public debate, after which members of Congress reflect and take a vote,” he said, shrugging. “But that’s impossible.”
  • Obama’s particular revulsion against a certain kind of global power politics is a product, Rhodes suggests, of his having been raised in Southeast Asia. “Indonesia was a place where your interaction at that time with power was very intimate, right?” Rhodes asks. “Tens or hundreds of thousands of people had just been killed. Power was not some abstract thing,” he muses. “When we sit in Washington and debate foreign policy, it’s like a Risk game, or it’s all about us, or the human beings disappear from the decisions. But he lived in a place where he was surrounded by people who had either perpetrated those acts — and by the way, may not have felt great about that — or else knew someone who was a victim. I don’t think there’s ever been an American president who had an experience like that at a young age of what power is.
  • The parts of Obama’s foreign policy that disturb some of his friends on the left, like drone strikes, Rhodes says, are a result of Obama’s particular kind of globalism, which understands the hard and at times absolute necessity of killing. Yet, at the same time, they are also ways of avoiding more deadly uses of force — a kind of low-body-count spin move
  • He shows me the president’s copy of his Nobel Peace Prize acceptance speech, a revision of an original draft by Favreau and Rhodes whose defining tension was accepting a prize awarded before he had actually accomplished anything. In his longhand notes, Obama relocated the speech’s tension in the fact that he was accepting a peace prize a week after ordering 30,000 more troops to Afghanistan. King and Gandhi were the author’s heroes, yet he couldn’t act as they did, because he runs a state. The reason that the author had to exercise power was because not everyone in the world is rational.
  • In Panetta’s telling, his own experience at the Pentagon under Obama sometimes resembled being installed in the driver’s seat of a car and finding that the steering wheel and brakes had been disconnected from the engine. Obama and his aides used political elders like him, Robert Gates and Hillary Clinton as cover to end the Iraq war, and then decided to steer their own course, he suggests. While Panetta pointedly never mentions Rhodes’s name, it is clear whom he is talking about.
  • “Was it a point of connection between you and the president that you had each spent some substantial part of your childhoods living in another country?” I ask. Her face lights up.
  • “Absolutely,” she answers. The question is important to her. “The first conversation we had over dinner, when we first met, was about what it was like for both of us to live in countries that were predominantly Muslim countries at formative parts of our childhood and the perspective it gave us about the United States and how uniquely excellent it is,” she says. “We talked about what it was like to be children, and how we played with children who had totally different backgrounds than our own but you would find something in common.”
  • Barack Obama is not a standard-issue liberal Democrat. He openly shares Rhodes’s contempt for the groupthink of the American foreign-policy establishment and its hangers-on in the press. Yet one problem with the new script that Obama and Rhodes have written is that the Blob may have finally caught on
  • “He is a brilliant guy, but he has a real problem with what I call the assignment of bad faith,” one former senior official told me of the president. “He regards everyone on the other side at this point as being a bunch of bloodthirsty know-nothings from a different era who play by the old book
  • Another official I spoke to put the same point more succinctly: “Clearly the world has disappointed him.
  • When I asked whether he believed that the Oval Office debate over Syria policy in 2012 — resulting in a decision not to support the uprising against Assad in any meaningful way — had been an honest and open one, he said that he had believed that it was, but has since changed his mind. “Instead of adjusting his policies to the reality, and adjusting his perception of reality to the changing realities on the ground, the conclusions he draws are exactly the same, no matter what the costs have been to our strategic interests,”
  • “In an odd way, he reminds me of Bush.” The comparison is a startling one — and yet, questions of tone aside, it is uncomfortably easy to see the similarities between the two men, American presidents who projected their own ideas of the good onto an indifferent world.
  • He understands the president’s pivot toward Iran as the logical result of a deeply held premise about the negative effects of use of American military force on a scale much larger than drone strikes or Special Forces raids. “I think the whole legacy that he was working on was, ‘I’m the guy who’s going to bring these wars to an end, and the last goddamn thing I need is to start another war,’ ” he explains of Obama. “If you ratchet up sanctions, it could cause a war. If you start opposing their interest in Syria, well, that could start a war, too.”
  • “The Iran experience was the place where I saw firsthand how policy, politics and messaging all had to be brought together, and I think that Ben is really at the intersection of all three,” Malley says. “He reflects and he shapes at the same time.
  • “There were staff people who put themselves in a position where they kind of assumed where the president’s head was on a particular issue, and they thought their job was not to go through this open process of having people present all these different options, but to try to force the process to where they thought the president wanted to be,” he says. “They’d say, ‘Well, this is where we want you to come out.’ And I’d say ‘[expletive], that’s not the way it works. We’ll present a plan, and then the president can make a decision
  • Perhaps the president and his aides were continually unable to predict the consequences of their actions in Syria, and made mistake after mistake, while imagining that it was going to come out right the next time
  • “Another read, which isn’t necessarily opposed to that,” I continue, “is that their actual picture is entirely coherent. But if they put it in blunt, unnuanced terms — ”Panetta completes my sentence: “ — they’d get the [expletive] kicked out of them.” He looks at me curiously. “Let me ask you something,” he says. “Did you present this theory to Ben Rhodes?
  • “Oh, God,” Rhodes says. “The reason the president has bucked a lot of establishment thinking is because he does not agree with establishment thinking. Not because I or Denis McDonough are sitting here.” He pushes back in his chair. “The complete lack of governance in huge swaths of the Middle East, that is the project of the American establishment,” he declares. “That as much as Iraq is what angered me.
  • Ben Rhodes wanted to do right, and maybe, when the arc of history lands, it will turn out that he did. At least, he tried. Something scared him, and made him feel as if the grown-ups in Washington didn’t know what they were talking about, and it’s hard to argue that he was wrong.
  • What has interested me most about watching him and his cohort in the White House over the past seven years, I tell him, is the evolution of their ability to get comfortable with tragedy. I am thinking specifically about Syria, I add, where more than 450,000 people have been slaughtered.
  • “Yeah, I admit very much to that reality,” he says. “There’s a numbing element to Syria in particular. But I will tell you this,” he continues. “I profoundly do not believe that the United States could make things better in Syria by being there. And we have an evidentiary record of what happens when we’re there — nearly a decade in Iraq.
  • Iraq is his one-word answer to any and all criticism.
  • He mutters something about John Kerry, and then goes off the record, to suggest, in effect, that the world of the Sunni Arabs that the American establishment built has collapsed. The buck stops with the establishment, not with Obama, who was left to clean up their mess.
  • Rhodes walks me out into the sunlight of the West Wing parking lot, where we are treated to the sight of the aged Henry Kissinger, who has come to pay a visit. I ask Rhodes if he has ever met the famous diplomat before, and he tells me about the time they were seated together at a state dinner for the president of China. It was an interesting encounter to imagine, between Kissinger, who made peace with Mao’s China while bombing Laos to bits, and Rhodes, who helped effect a similar diplomatic volte-face with Iran but kept the United States out of a civil war in Syria, which has caused more than four million people to become refugees. I ask Rhodes how it felt being seated next to the embodiment of American realpolitik. “It was surreal,” he says, looking off into the middle distance. “I told him I was going to Laos,” he continues. “He got a weird look in his eye.
  • He is not Henry Kissinger, or so his logic runs, even as the underlying realist suspicion — or contempt — for the idea of America as a moral actor is eerily similar. He is torn. As the president himself once asked, how are we supposed to weigh the tens of thousands who have died in Syria against the tens of thousands who have died in Congo? What power means is that the choice is yours, no matter who is telling the story.
Javier E

A Revolution Is Coming for China's Families - WSJ - 0 views

www.wsj.com/...lopment-welfare-state-3c1e0091

china revolution demographics aging implications economic cultural political

shared by Javier E on 11 Mar 23 - No Cached
  • In January Beijing announced that the country’s total population shrank in 2022—a decade earlier than Western demographers had been forecasting as recently as 2019.
  • one rapidly approaching demographic problem has flown under Beijing’s radar: the crisis of the Chinese family, the foundation of Chinese society and civilization.
  • The Chinese family is about to undergo a radical and historically unprecedented transition. Extended kinship networks will atrophy nationwide, and the widespread experience of close blood relatives will disappear altogether for many
  • ...24 more annotations...
  • This is a delayed but inescapable consequence of China’s birth trends from the era of the notorious one-child policy (1980-2015)
  • Beijing thus far has ignored this looming crisis because planners don’t prepare for things they don’t track. Officials don’t regard data on the family as relevant to statecraft or security. So statistics tally males and females—not uncles, sisters, cousins, widows.
  • We estimate past patterns and project trends through demographic modeling—simulations replicating China’s available population numbers—while “building” family trees consistent with those figures. We can approximate nationwide changes in China’s extended family networks in the past with reasonable validity and describe what lies ahead with fair confidence.
  • we are only now living through the era of “peak kin” in China. In terms of sheer numbers, Chinese networks of blood relatives were never nearly as thick as at the start of the 21st century.
  • Because of dramatic postwar improvements in health and mortality, men and women in their 40s today have on average five times as many living cousins as in 1960.
  • China’s “kin explosion” may be an important, heretofore unobserved factor in China’s remarkable economic performance since Mao Zedong’s death in 1976.
  • China is now on the cusp of a severe and unavoidable “kin crash,” driven by prolonged subreplacement fertility
  • China’s rising generations will likely have fewer living relatives than ever before in Chinese history.
  • A “kin famine” will thus unfold unforgivingly over the next 30 years—starting now. As it intensifies, the Chinese family—the most important institution protecting Chinese people against adversity in bad times and helping them seize opportunity in good times—will increasingly falter in both these crucial functions.
  • China’s withering of the family is set to collide with a tsunami of new social need from the country’s huge elderly population, whose ranks will more than double between 2020 and 2050
  • By 2050 living parents and in-laws will outnumber children for middle-aged Chinese men and women. Thus exigency may overturn basic familial arrangements that have long been taken for granted. The focus of the family in China will necessarily turn from the rearing of the young to the care of the old.
  • The reliability and durability of familial bonds of duty will be an increasingly critical question—perhaps even a matter of life and death for many, including frail and impecunious elders in the Chinese hinterlands
  • growing numbers of men in decades ahead will enter old age without spouses or children—the traditional sources of support for the elderly.
  • by 2050, 18% of China’s men in their 60s will have no living descendants, twice the fraction today.
  • who will look after these unfortunates?
  • Still worse than the macroeconomic implications of old-age dependency may be the effect of China’s family crisis on the so-called micro-foundations of the national economy—the little things that make markets work.
  • Since earliest recorded history, China’s guanxi networks, a distinctive form of special relationships and professional connections, have helped get business done by reducing uncertainty and transaction costs. The proliferation of blood relatives was likely a powerful stimulant for growth during the era of China’s phenomenal upswing.
  • the kin dearth may prove an economic depressant well beyond what current “head count” projections suggest.
  • China’s coming family revolution could easily conduce to a rise in personal risk aversion. Risk aversion may in turn dampen mobility, including migration.
  • Less migration means less urbanization, which means less growth—and possibly still more pessimism and risk aversion.
  • If the waning of the family requires China to build a huge social welfare state over the coming generation, as we surmise it will, Beijing would have that much less wherewithal for influencing events abroad through economic diplomacy and defense policy.
  • by 2050 at least half of China’s overall pool of male military-age manpower will be made up of only children. Any encounter by China’s security forces involving significant loss of life will presage lineage extinction for many Chinese families.
  • Autocracies are typically tolerant of casualties—but maybe not in the only-child China of today and the decades ahead.
  • Failure to contemplate the implications of the coming changes in Chinese family structure could prove a costly blind spot for the Communist Party. Blind spots expose governments to the risk of strategic surprise. The consequences of social, economic and political risks tend to be greatest when states aren’t prepared for them.
criscimagnael

6 Surprising Discoveries From Medieval Times - HISTORY - 0 views

www.history.com/...dieval-discoveries-archaeology

shared by criscimagnael on 28 Oct 21 - No Cached
    • criscimagnael
      criscimagnael on 28 Oct 21
       
      These discoveries, which are constantly occuring, change the way historians think. Areas of Knowledge, and shared knowledge in general, is constantly changing. These discoveries add more information for historians to formulate arguments and maybe even change their views.
    • criscimagnael
      criscimagnael on 28 Oct 21
       
      This article mainly connects to the middle ages, which we are talking about in eHEM, but it ties both history and TOK together.
  • According to the Israel Antiquities Authority, the weapon is 900 years old, and belonged to a knight who came to the Middle East to fight in the Crusades, in which European Christian armies fought Muslims over control of Jerusalem and other sites.
    • criscimagnael
      criscimagnael on 28 Oct 21
       
      The sword most likely belonged to a crusader, and it's possible that it was lost during a battle on a beach.
  • ...1 more annotation...
  • “First, it dates to just before—or possibly around the very start of—Christianization in Ireland. St. Patrick, writing about a hundred years after the idol was made, in the fifth century, condemned “pagan” figures like this one. Second, it was found in a bog; bogs were special sites, neither water nor land, where people dumped sacrifices and the bodies of executed victims. This figure was found with animal remains and a dagger, thus clearly part of a ritual. Third, all this suggests something about religious practices in Ireland before people turned Christian.”
    • criscimagnael
      criscimagnael on 28 Oct 21
       
      This changes historians views on religion during the middle ages. As we talked about in class, it seemed that paganism was ended during the Roman Empire, but these facts clearly suggest otherwise
Javier E

Opinion | What Japan's Economy Can Tell Us About China - The New York Times - 0 views

www.nytimes.com/...japan-china-economy.html

japan china economy history demographics growth middle-income trap politics

shared by Javier E on 26 Jul 23 - No Cached
  • The timing of this Japan obsession was impeccable: It came at almost the exact moment Japan’s remarkable rise turned into a sustained decline in economic power. Here’s the ratio of Japan’s gross domestic product to America’s, adjusted for differences in purchasing power:
  • China has seemed to be faltering lately, and some have been asking whether China’s future path might resemble that of Japan.
  • My answer is that it probably won’t — that China will do worse. But to understand why I say that, you need to know something about what happened to Japan, which wasn’t at all the catastrophe I think many people imagine.
  • ...18 more annotations...
  • Here’s the story you may have heard: In the late 1980s Japan experienced a monstrous stock and real estate bubble, which eventually burst. Even now, the Nikkei stock average is significantly below the peak it reached in 1989. When the bubble burst, it left behind troubled banks and an overhang of corporate debt, which led to a generation of economic stagnation.
  • There’s some truth to aspects of this story, but it misses the most important factor in Japan’s relative decline: demography. Thanks to low fertility and unwillingness to accept immigrants, Japan’s working-age population has been declining quite rapidly since the mid-1990s.
  • The only way Japan could have avoided a relative decline in the size of its economy would have been to achieve much faster growth in output per worker than other major economies, which it didn’t.
  • Adjusted for demography, Japan has achieved significant growth: It has seen a 45 percent rise in real income per relevant capita. The United States has done even better, but this hardly fits the narrative of Japanese stagnation.
  • there’s more. Managing an economy with a declining working-age population is difficult, because low population growth tends to lead to weak investment. This observation is at the heart of the secular stagnation hypothesis, which says that nations with weak population growth tend to have persistent difficulty in maintaining full employment.
  • Yet Japan has, in fact, managed to avoid mass unemployment, or indeed mass suffering of any kind. Here’s one indicator, the employed percentage of men in their prime working years:
  • This percentage has remained high in Japan; indeed, consistently higher than that of the United States.
  • What about young people? Japan did see a rise in youth unemployment (ages 15-24) in the 1990s, but that rise has since been reversed. Here, via the World Bank, are International Labor Organization estimates of youth unemployment in Japan and, since the subject is attracting attention, China:
  • So Japan’s economic performance since the days when everyone thought it would rule the world has actually been pretty good. It’s true that employment has been sustained in part through large deficit spending, and Japanese debt has shot up:
  • But people have been predicting a Japanese debt crisis for decades, and it hasn’t materialized. In some ways, Japan, rather than being a cautionary tale, is a kind of role model — an example of how to manage difficult demography while remaining prosperous and socially stable.
  • while this is hard to quantify, lots of people I’ve talked to say that Japanese society is far more dynamic and culturally creative than many outsiders realize. The economist and blogger Noah Smith, who knows the country well, says that Tokyo is the new Paris
  • having been taken around Tokyo by locals, I can confirm that the city has a lot of vitality.
  • True, that same language barrier means that Tokyo likely can’t play the same role in global culture that Paris once did. But the Japanese are clearly having great success with sophisticated urbanism; if you think of Japan as a tired, stagnant society, you’re getting it wrong.
  • Will China be the next Japan?
  • There are some obvious similarities between China now and Japan in 1990. China has a wildly unbalanced economy, with too little consumer demand, kept afloat only by a hypertrophied real estate sector, and its working-age population is declining
  • there are growing concerns that China may have fallen into the “middle-income trap” that seems to afflict many emerging economies, which grow rapidly but only up to a point, then stall out.
  • if China is headed for an economic slowdown, the interesting question is whether it can replicate Japan’s social cohesion — its ability to manage slower growth without mass suffering or social instability
  • is there any indication that China, especially under an erratic authoritarian regime, is capable of pulling this off? Note that China already has much higher youth unemployment than Japan ever did.
Javier E

China to Be No. 1 Economy Before 2030, Study Says - NYTimes.com - 1 views

www.nytimes.com/...my-before-2030-study-says.html

shared by Javier E on 10 Dec 12 - No Cached
  • To assess the validity of this study, the research and analysis team graded their past work on global trends, an effort undertaken every four years since 1996. Past studies, they found, had underestimated the speed with which changes arrived on the global scene.
  • The risk of conflict within a state — like a civil war or an insurgency — is expected to decline in Latin America, but will remain high in sub-Saharan Africa, in parts of the Middle East and South Asia, as well as in some Asia-Pacific island hot spots, the study warns.
  • “the health of the global economy increasingly will be linked to how well the developing world does — more so than the traditional West.” In addition to China, the developing nations that “will become especially important to the global economy” include India, Brazil, Colombia, Indonesia, Nigeria, South Africa and Turkey.
  • ...15 more annotations...
  • A new intelligence assessment of global trends projects that China will outstrip the United States as the leading economic power before 2030, but that America will remain an indispensable world leader
  • “The growth of the global middle class constitutes a tectonic shift,” the study says, adding that billions of people will gain new individual power as they climb out of poverty. “For the first time, a majority of the world’s population will not be impoverished, and the middle classes will be the most important social and economic sector in the vast majority of countries around the world.”
  • half of the world’s population will probably be living in areas that suffer from severe shortages of fresh water, meaning that management of natural resources will be a crucial component of global national security efforts.
  • terrorists could mount a computer-network attack in which the casualties would be measured not by the hundreds or thousands killed but by the millions severely affected by damaged infrastructure, like electrical grids being taken down.
  • At least 15 countries are “at high risk of state failure” by 2030, the report predicts, among them Afghanistan and Pakistan, but also Burundi, Rwanda, Somalia, Uganda and Yemen.
  • The best-case situation for global security until 2030, according to the study, would be a growing political partnership between the United States and China.
  • The worst-case situation envisions a stalling of economic globalization that would preclude advancement of financial well-being around the world. That would be a likely outcome after an outbreak of a health pandemic that, even if short-lived, would result in closed borders and economic isolationism.
  • Mr. Burrows noted that the audiences in China were far more accepting of the American intelligence assessments — both those predicting China’s economic ascendancy and those warning of political dangers if there was no reform of governance in Beijing — than were audiences in Russia.
  • To assess the validity of this study, the research and analysis team graded its past work on global trends, an effort undertaken every four years since 1996. Past studies, it found, underestimated the speed with which changes arrived on the global scene.
  • previous assessments should have paid greater attention to ideology.
  • The risk of conflict within a state — like a civil war or an insurgency — is expected to decline in Latin America, but will remain high in sub-Saharan Africa, in parts of the Middle East and South Asia, and in some Asia-Pacific island hot spots
  • Most worrisome — and already a part of the global security dynamic — is an assessment that future wars in Asia and the Middle East could include nuclear weapons.
  • Other important demographic trends will be aging populations in Europe, Japan, South Korea and Taiwan, which could slow their economies further
  • “the health of the global economy increasingly will be linked to how well the developing world does — more so than the traditional West.”
  • In addition to China, the developing nations that “will become especially important to the global economy” include Brazil, Colombia, India, Indonesia, Nigeria, South Africa and Turkey.
Javier E

FC89: The Comparative Geographies and Histories of Eastern and Western Europe - The Flo... - 1 views

www.flowofhistory.com/...FC89

western europe history eastern geography

shared by Javier E on 24 Oct 16 - No Cached
  • However, the critical difference between Eastern and Western Europe has to do with waterways.  Western Europe has an abundance of navigable rivers, coastlines, and harbors along the Atlantic Ocean and the Mediterranean, North, and Baltic Seas.  In the High Middle Ages, these fostered the revival of trade and the rise of towns, a money economy, and a middle class opposed to the feudal structure dominated by the nobles and Church.
  • Kings also opposed the nobles and the Church, so the middle class townsmen provided them with valuable allies and money.  With this money, kings could buy two things.  First of all, they could raise mercenary armies armed with guns to limit the power of the nobles.  Secondly, they could form professional bureaucracies staffed largely by their middle class allies who were both more efficient since they were literate and more loyal since they were the king's natural allies and dependant on him for their positions.  As a result, kings in Western Europe were able to build strong centralized nation-states by the 1600's.
  • Eastern Europe, in stark contrast to Western Europe, provided practically a mirror image of its historical development before 1600. Being further inland compared to Western Europe hurt Eastern Europe's trade, since the sea and river waterways vital to trade did not exist there in such abundance as they did in Western Europe. Factors limiting trade also limited the growth of a strong middle class in Eastern Europe.  This meant that kings had little in the way of money or allies to help them against the nobles.  That in turn meant that peasants had few towns where they could escape the oppression of the nobles.  Therefore, strong nobilities plus weak, and oftentimes elective, monarchies were the rule in Eastern Europe before 1600.  At the same time, the nobles ruled over peasants whose status actually was sliding deeper into serfdom rather than emerging from it.
  • ...1 more annotation...
  • However, there was one geographic factor that favored Eastern Europe's rulers after 1600.  That was the fact that Eastern Europe is next to Western Europe.  As a result, some influence from the West was able to filter in to the East.  In particular, Eastern European rulers would emulate their Western counterparts by adopting firearms, mercenary armies, and professional bureaucracies.  As a result, they were able to build strongly centralized states in the 1600's and 1700's.  This was especially true in three states: Austria-Hungary (the Hapsburg Empire), Brandenburg-Prussia in Germany, and Russia.
Javier E

Will the Republican Party Survive the 2016 Election? - The Atlantic - 0 views

www.theatlantic.com/...419118

GOP conservatism tea party middle-class white election strategy

shared by Javier E on 23 Dec 15 - No Cached
  • In the 1996 presidential election, voter turnout had tumbled to the lowest level since the 1920s, less than 52 percent. Turnout rose slightly in November 2000. Then, suddenly: overdrive. In the presidential elections of 2004 and 2008, voter turnout spiked to levels not seen since before the voting age was lowered to 18, and in 2012 it dipped only a little. Voters were excited by a hailstorm of divisive events: the dot-com bust, the Bush-versus-Gore recount, the 9/11 terrorist attacks, the Iraq War, the financial crisis, the bailouts and stimulus, and the Affordable Care Act.
  • Putnam was right that Americans were turning away from traditional sources of information. But that was because they were turning to new ones: first cable news channels and partisan political documentaries; then blogs and news aggregators like the Drudge Report and The Huffington Post; after that, and most decisively, social media.
  • Politics was becoming more central to Americans’ identities in the 21st century than it ever was in the 20th. Would you be upset if your child married a supporter of a different party from your own? In 1960, only 5 percent of Americans said yes. In 2010, a third of Democrats and half of Republicans did.
  • ...34 more annotations...
  • Political identity has become so central because it has come to overlap with so many other aspects of identity: race, religion, lifestyle. In 1960, I wouldn’t have learned much about your politics if you told me that you hunted. Today, that hobby strongly suggests Republican loyalty. Unmarried? In 1960, that indicated little. Today, it predicts that you’re a Democrat, especially if you’re also a woman.
  • Meanwhile, the dividing line that used to be the most crucial of them all—class—has increasingly become a division within the parties, not between them.
  • Since 1984, nearly every Democratic presidential-primary race has ended as a contest between a “wine track” candidate who appealed to professionals (Gary Hart, Michael Dukakis, Paul Tsongas, Bill Bradley, and Barack Obama) and a “beer track” candidate who mobilized the remains of the old industrial working class (Walter Mondale, Dick Gephardt, Bill Clinton, Al Gore, and Hillary Clinton).
  • The Republicans have their equivalent in the battles between “Wall Street” and “Main Street” candidates. Until this decade, however, both parties—and especially the historically more cohesive Republicans—managed to keep sufficient class peace to preserve party unity.
  • The Great Recession ended in the summer of 2009. Since then, the U.S. economy has been growing, but most incomes have not grown comparably. In 2014, real median household income remained almost $4,000 below the pre-recession level, and well below the level in 1999. The country has recovered from the worst economic disaster since the Great Depression. Most of its people have not. Many Republicans haven’t shared in the recovery and continued upward flight of their more affluent fellow partisans.
  • What was new and astonishing was the Trump boom. He jettisoned party orthodoxy on issues ranging from entitlement spending to foreign policy. He scoffed at trade agreements. He said rude things about Sheldon Adelson and the Koch brothers. He reviled the campaign contributions of big donors—himself included!—as open and blatant favor-buying. Trump’s surge was a decisive repudiation by millions of Republican voters of the collective wisdom of their party elite.
  • It’s uncertain whether any Tea Partier ever really carried a placard that read keep your government hands off my medicare. But if so, that person wasn’t spouting gibberish. The Obama administration had laid hands on Medicare. It hoped to squeeze $500 billion out of the program from 2010 to 2020 to finance health insurance for the uninsured. You didn’t have to look up the figures to have a sense that many of the uninsured were noncitizens (20 percent), or that even more were foreign-born (27 percent). In the Tea Party’s angry town-hall meetings, this issue resonated perhaps more loudly than any other—the ultimate example of redistribution from a deserving “us” to an undeserving “them.”
  • As a class, big Republican donors could not see any of this, or would not. So neither did the politicians who depend upon them. Against all evidence, both groups interpreted the Tea Party as a mass movement in favor of the agenda of the Wall Street Journal editorial page.
  • Owners of capital assets, employers of low-skill laborers, and highly compensated professionals tend to benefit economically from the arrival of immigrants. They are better positioned to enjoy the attractive cultural and social results of migration (more-interesting food!) and to protect themselves against the burdensome impacts (surges in non-English-proficient pupils in public schools). A pro-immigration policy shift was one more assertion of class interest in a party program already brimful of them.
  • The Republican National Committee made it all official in a March 2013 postelection report signed by party eminences. The report generally avoided policy recommendations, with a notable exception: “We must embrace and champion comprehensive immigration reform.
  • Republicans’ approval ratings slipped and slid. Instead of holding on to their base and adding Hispanics, Republicans alienated their base in return for no gains at all. By mid-2015, a majority of self-identified Republicans disapproved of their party’s congressional leadership
  • In 2011–12, the longest any of the “not Romneys” remained in first place was six weeks. In both cycles, resistance to the party favorite was concentrated among social and religious conservatives.
  • The closest study we have of the beliefs of Tea Party supporters, led by Theda Skocpol, a Harvard political scientist, found that “Tea Partiers judge entitlement programs not in terms of abstract free-market orthodoxy, but according to the perceived deservingness of recipients. The distinction between ‘workers’ and ‘people who don’t work’ is fundamental to Tea Party ideology.”
  • Half of Trump’s supporters within the GOP had stopped their education at or before high-school graduation, according to the polling firm YouGov. Only 19 percent had a college or postcollege degree. Thirty-eight percent earned less than $50,000. Only 11 percent earned more than $100,000.
  • Trump Republicans were not ideologically militant. Just 13 percent said they were very conservative; 19 percent described themselves as moderate. Nor were they highly religious by Republican standards.
  • What set them apart from other Republicans was their economic insecurity and the intensity of their economic nationalism. Sixty-three percent of Trump supporters wished to end birthright citizenship for the children of illegal immigrants born on U.S. soil—a dozen points higher than the norm for all Republicans
  • More than other Republicans, Trump supporters distrusted Barack Obama as alien and dangerous: Only 21 percent acknowledged that the president was born in the United States, according to an August survey by the Democratic-oriented polling firm PPP. Sixty-six percent believed the president was a Muslim.
  • Trump promised to protect these voters’ pensions from their own party’s austerity. “We’ve got Social Security that’s going to be destroyed if somebody like me doesn’t bring money into the country. All these other people want to cut the hell out of it. I’m not going to cut it at all; I’m going to bring money in, and we’re going to save it.”
  • He promised to protect their children from being drawn into another war in the Middle East, this time in Syria. “If we’re going to have World War III,” he told The Washington Post in October, “it’s not going to be over Syria.” As for the politicians threatening to shoot down the Russian jets flying missions in Syria, “I won’t even call them hawks. I call them the fools.”
  • He promised a campaign independent of the influences of money that had swayed so many Republican races of the past. “I will tell you that our system is broken. I gave to many people. Before this, before two months ago, I was a businessman. I give to everybody. When they call, I give. And you know what? When I need something from them, two years later, three years later, I call them. They are there for me. And that’s a broken system.”
  • Trump has destroyed one elite-favored presidential candidacy, Scott Walker’s, and crippled two others, Jeb Bush’s and Chris Christie’s. He has thrown into disarray the party’s post-2012 comeback strategy, and pulled into the center of national discussion issues and constituencies long relegated to the margins.
  • Something has changed in American politics since the Great Recession. The old slogans ring hollow. The insurgent candidates are less absurd, the orthodox candidates more vulnerable. The GOP donor elite planned a dynastic restoration in 2016. Instead, it triggered an internal class war.
  • there appear to be four paths the elite could follow, for this campaign season and beyond. They lead the party in very different directions.
  • Maybe the same message and platform would have worked fine if espoused by a fresher and livelier candidate. Such is the theory of Marco Rubio’s campaign. Or—even if the donor message and platform have troubles—maybe $100 million in negative ads can scorch any potential alternative, enabling the donor-backed candidate to win by default.
  • Yet even if the Republican donor elite can keep control of the party while doubling down, it’s doubtful that the tactic can ultimately win presidential elections.
  • The “change nothing but immigration” advice was a self-flattering fantasy from the start. Immigration is not the main reason Republican presidential candidates lose so badly among Latino and Asian American voters, and never was: Latino voters are more likely to list education and health care as issues that are extremely important to them. A majority of Asian Americans are non-Christian and susceptible to exclusion by sectarian religious themes.
  • Perhaps some concession to the disgruntled base is needed. That’s the theory of the Cruz campaign and—after a course correction—also of the Christie campaign. Instead of 2013’s “Conservatism Classic Plus Immigration Liberalization,” Cruz and Christie are urging “Conservatism Classic Plus Immigration Enforcement.”
  • Severed from a larger agenda, however—as Mitt Romney tried to sever the issue in 2012—immigration populism looks at best like pandering, and at worst like identity politics for white voters. In a society that is and always has been multiethnic and polyglot, any national party must compete more broadly than that.
  • Admittedly, this may be the most uncongenial thought of them all, but party elites could try to open more ideological space for the economic interests of the middle class. Make peace with universal health-insurance coverage: Mend Obamacare rather than end it. Cut taxes less at the top, and use the money to deliver more benefits to working families in the middle. Devise immigration policy to support wages, not undercut them. Worry more about regulations that artificially transfer wealth upward, and less about regulations that constrain financial speculation. Take seriously issues such as the length of commutes, nursing-home costs, and the anticompetitive practices that inflate college tuitio
  • Such a party would cut health-care costs by squeezing providers, not young beneficiaries. It would boost productivity by investing in hard infrastructure—bridges, airports, water-treatment plants. It would restore Dwight Eisenhower to the Republican pantheon alongside Ronald Reagan and emphasize the center in center-right
  • True, center-right conservative parties backed by broad multiethnic coalitions of the middle class have gained and exercised power in other English-speaking countries, even as Republicans lost the presidency in 2008 and 2012. But the most-influential voices in American conservatism reject the experience of their foreign counterparts as weak, unprincipled, and unnecessary.
  • “The filibuster used to be bad. Now it’s good.” So Fred Thompson, the late actor and former Republican senator, jokingly told an audience on a National Review cruise shortly after Barack Obama won the presidency for the first time. How partisans feel about process issues is notoriously related to what process would benefit them at any given moment.
  • There are metrics, after all, by which the post-2009 GOP appears to be a supremely successful political party. Recently, Rory Cooper, of the communications firm Purple Strategies, tallied a net gain to the Republicans of 69 seats in the House of Representatives, 13 seats in the Senate, 900-plus seats in state legislatures, and 12 governorships since Obama took office. With that kind of grip on state government, in particular, Republicans are well positioned to write election and voting rules that sustain their hold on the national legislature
  • Maybe the more natural condition of conservative parties is permanent defense—and where better to wage a long, grinding defensive campaign than in Congress and the statehouses? Maybe the presidency itself should be regarded as one of those things that is good to have but not a must-have, especially if obtaining it requires uncomfortable change
Javier E

The American retirement system is built for the rich - The Washington Post - 0 views

www.washingtonpost.com/...tirement-ira-inequality-budget

retirement system rich wealth IRA benefits inequality politics history policy tax tax shelter

shared by Javier E on 24 Apr 22 - No Cached
  • While loudly and proudly proclaiming that their goal is to nurture nest eggs for the working class, lawmakers have constructed a complex of tax shelters for the well-to-do. The lopsided result is that as of 2019, nearly 29,000 taxpayers had amassed “mega-IRAs” — individual retirement accounts with balances of $5 million or more — while half of American households had no retirement accounts at all.
  • according to the Congressional Budget Office, the top 10th of households reap a larger share of the income tax subsidy for retirement savings than the bottom 80 percent.
  • It’s working out just fine for the financial institutions that manage assets in IRAs and 401(k)s. The combined amount in those vehicles reached $21.6 trillion at the end of 2021 — up fivefold since 2000 — and the more money that pours in, the more that managers collect in fees
  • ...22 more annotations...
  • University of Virginia law professor Michael Doran — who held tax policy roles at the Treasury Department under Presidents Bill Clinton and George W. Bush — calls the current state of affairs “the great American retirement fraud.”
  • Secure 2.0 would take the fraud to a new level: Its congressional supporters have engaged in Enron-style accounting gimmicks to mask the bill’s effects on deficit
  • from the outset, IRAs were a generous gift to the upper class. At the time, very few low- and middle-income individuals could afford to stash $1,500 in a retirement account each year — median income for U.S. households was $11,100 in 1974 — so the people taking full advantage of the new IRAs tended to be relatively rich
  • since the benefit was structured as a deduction, it was worth more to taxpayers in higher income brackets.
  • In the nearly half-century since, Congress has continually expanded the amount that individuals can pour into tax-deferred savings accounts.
  • Now, the JCT estimates that 401(k)s and other similar defined-contribution plans cost the federal government $200 billion per year.
  • individuals can contribute up to $6,000 per year to an IRA ($7,000 if age 50 or older), plus $20,500 to a 401(k) ($27,000 for 50-year-olds and up), with their employers potentially chipping in to bring the 401(k) total to $61,000 ($67,500 for the over-50 set).
  • In 2018, the most recent year for which data is available, 58 percent of taxpayers with wage income made no contribution to 401(k)-style plans, and less than 4 percent bumped up against the contribution cap.
  • As of 2020, approximately 63 percent of U.S. households had no such accounts.
  • (The very largest IRAs, like PayPal co-founder Peter Thiel’s reported $5 billion account, result from a different loophole: the ability of founders and early-stage investors to stuff IRAs with start-up stock
  • When JCT released data last summer showing that 28,615 taxpayers had accumulated $5 million or more in IRAs, lawmakers cried foul. Rep. Richard Neal (D-Mass.), who as chairman of the Ways and Means Committee is the top tax writer in the House, lamented the “exploitation” of IRAs. “IRAs are intended to help Americans achieve long-term financial security, not to enable those who already have extraordinary wealth to avoid paying their fair share in taxes,”
  • I calculated that an individual who made the maximum 401(k) contributions since 1990, investing exclusively in an S&P 500 index fund, would have more than $7 million in her account today.
  • Forbes revealed more than a decade ago that Thiel and another PayPal co-founder were using their IRAs to shelter entrepreneurial earnings; the Government Accountability Office flagged the IRA-stuffing phenomenon in 2014; and rather than clamping down, lawmakers from both parties sat on their hands.)
  • The Secure 2.0 bill, sponsored by Neal, doubles down on the inequities of the status quo. It will inevitably result in even more of the mega-IRAs that Neal and other Democrats decry.
  • Under current law, taxpayers must begin to take withdrawals from their 401(k)s and traditional IRAs at age 72. (It had been 70½ before Secure 1.0, signed into law by President Donald Trump in 2019, raised the age by a year and a half.
  • Secure 2.0 would bump that up to age 75. The change would mean that taxpayers with supersize IRAs could enjoy three extra years of tax-free growth before they needed to take money out
  • Lower-income retirees wouldn’t benefit because they don’t have the luxury of holding off on withdrawals, which they need to cover living expenses.
  • Another provision would lift the cap on 401(k) catch-up contributions at ages 62, 63 and 64 from $6,500 to $10,000. Factoring in employer matching contributions, that would raise the maximum 401(k) inflow to $71,000 per year.
  • if lawmakers were genuinely concerned about retirement security for people who need it, they wouldn’t start by aiding taxpayers who can afford to save more each year than most Americans earn. The higher limit on catch-up contributions will simply allow high-income taxpayers to race further ahead.
  • The top-weighted benefits of Secure 2.0 might be tolerable if they were offset by other tax increases on the rich — if this were all just moving money from one deep pocket to another. But the items audaciously labeled as “revenue provisions” in the bill generate revenue as real as Monopoly money.
  • The Rothification provisions in Secure 2.0 bring $35 billion of revenue into the 10-year window — ostensibly offsetting the cost of the bill’s giveaways — but the $35 billion is pure make-believe: It comes at the expense of an equivalent amount of revenue down the road.
  • If lawmakers from either party were truly concerned about the plight of low-income retirees, they would focus on strengthening Social Security, which actually provides a safety net for older people, rather than adding more deficit-financed bells and whistles to retirement accounts for the rich.
Javier E

America's self-destructive whites - The Washington Post - 0 views

www.washingtonpost.com/...5-9ab0-884d1cc4b33e_story.html

white despair culture expectations

shared by Javier E on 01 Jan 16 - No Cached
  • Why is Middle America killing itself? The fact itself is probably the most important social science finding in years.
  • It is already reshaping American politics. The Post’s Jeff Guo notes that the people who make up this cohort are “largely responsible for Donald Trump’s lead in the race for the Republican nomination for president.”
  • The key question is why, and exploring it provides answers that suggest that the rage dominating U.S. politics will only get worse.
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  • over the past 15 years, one group — middle-age whites in the United States — constitutes an alarming trend. They are dying in increasing numbers. And things look much worse for those with just a high school diploma or less.
  • The main causes of death are as striking as the fact itself: suicide, alcoholism, and overdoses of prescription and illegal drugs. “People seem to be killing themselves, slowly or quickly,”
  • These circumstances are usually caused by stress, depression and despair. The only comparable spike in deaths in an industrialized country took place among Russian males after the collapse of the Soviet Union, when rates of alcoholism skyrocketed.
  • why don’t we see the trend among other American ethnic groups? While mortality rates for middle-age whites have stayed flat or risen, the rates for Hispanics and blacks have continued to decline significantly. These groups live in the same country and face greater economic pressures than whites. Why are they not in similar despair?
  • And the United States is actually relatively insulated from the pressures of globalization, having a vast, self-contained internal market. Trade makes up only 23 percent of the U.S. economy, compared with 71 percent in Germany and 45 percent in France.
  • A conventional explanation for this middle-class stress and anxiety is that globalization and technological change have placed increasing pressures on the average worker in industrialized nations. But the trend is absent in any other Western country
  • The answer might lie in expectations. Princeton anthropologist Carolyn Rouse suggested, in an email exchange, that other groups might not expect that their income, standard of living and social status are destined to steadily improve. They don’t have the same confidence that if they work hard, they will surely get ahead.
  • after hundreds of years of slavery, segregation and racism, blacks have developed ways to cope with disappointment and the unfairness of life: through family, art, protest speech and, above all, religion.
  • The Hispanic and immigrant experiences in the United States are different, of course. But again, few in these groups have believed that their place in society is assured. Minorities, by definition, are on the margins. They do not assume that the system is set up for them. They try hard and hope to succeed, but they do not expect it as the norm.
  • The United States is going through a great power shift. Working-class whites don’t think of themselves as an elite group. But, in a sense, they have been, certainly compared with blacks, Hispanics, Native Americans and most immigrants. They were central to America’s economy, its society, indeed its very identity. They are not anymore. Donald Trump has promised that he will change this and make them win again. But he can’t. No one can. And deep down, they know it
Javier E

The Young Left Is a Third Party - The Atlantic - 0 views

www.theatlantic.com/...603232

politics culture progressive young leftist age generation Generation Z

shared by Javier E on 10 Dec 19 - No Cached
  • Americans 55 and up account for less than one-third of the population, but they own two-thirds of the nation’s wealth, according to the Federal Reserve. That’s the highest level of elderly wealth concentration on record. The reason is simple: To an unprecedented degree, older Americans own the most valuable real estate and investment portfolios. They’ve captured more than 80 percent of stock-market growth since the end of the Great Recession.
  • under the age of 40, for their part, are historically well educated, historically peaceful, and historically law-abiding
  • “In the U.S, as in the U.K. and in much of Europe, 2008 was the end of the end of history,” says Keir Milburn, the author of Generation Left, a book on young left-wing movements. “The last decade in the U.K. has been the worst decade for wage growth for 220 years. In the U.S., this generation is the first in a century that expects to have lower lifetime earnings than their parents. It has created an epochal shift.”
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  • Young Americans demanding more power, control, and justice have veered sharply to the left. This lurch was first evident in the two elections of Barack Obama, when he won the youth vote by huge margins
  • Obama won about 60 percent of voters younger than 30 in the 2008 primary. Bernie Sanders won more than 70 percent of under-30 voters in the 2016 primary, which pushed Hillary Clinton to the left and dragged issues like Medicare for All and free college from the fringe to the mainstream of political debate.
  • Joe Biden polled at 2 percent among voters under 30, within the margin of error of zero. Nationally, he is in single digits among Millennials, the generation born between 1981 and 1996. Yet Biden is the Democratic front-runner for the 2020 presidential nomination, thanks to his huge advantage among old voters and black voters, who are considerably more moderate than younger Democrats.
  • Bernie Sanders, by contrast, leads all candidates among voters under 30 and polls just 5 percent among voters over 65
  • age divides young leftists from both Republicans and Democrats. Democrats under 30 have almost no measurable interest in the party’s front-runner. Democrats over 65 have almost no measurable interest in the favored candidate of the younger generation.
  • age—perhaps even more than class or race—is now the most important fault line within the Democratic Party. 2c 2c 2c 2c 2c 2c 2c 2c 2c
  • It might be most useful to think about 2cyoung progressives as a third party trapped in a two-party system.
  • they are a powerful movement politically domiciled within a larger coalition of moderate older minorities and educated suburbanites, who don’t always know what to do with their rambunctious bunkmates.
  • this progressive third party’s platform look like?
  • justice: Social justice, sought through a reappraisal of power relationships in social and corporate life, and economic justice, sought through the redistribution of income from the rich to the less fortunate.
  • This group’s support for Medicare for All, free college, and student-debt relief is sometimes likened to a “give me free stuff” movement.
  • every movement wants free stuff, if by free stuff one means “stuff given preferential treatment in the tax code.” By this definition, Medicare is free stuff, and investment income is free stuff, and suburban home values propped up by the mortgage-interest deduction are free stuff. The free stuff in the tax code today benefits Americans with income and wealth—a population that is disproportionately old.
  • Medicare for All might be politically infeasible, but it is, taken literally, a request that the federal government extend to the entire population the insurance benefits now exclusively reserved for the elderly. That’s not hatred or resentment; it sounds more like justice.
  • across ethnicities, many Americans have a deep aversion to anything that can be characterized as “political correctness” or “socialism.”
  • this might be the biggest challenge for the young progressive agenda
  • While Medicare for All often polls well, its public support is exquisitely sensitive to framing. According to the Kaiser Family Foundation, the net favorability of eliminating private insurance or requiring most Americans to pay more in taxes—both part of the Sanders plan—is negative-23 points.
  • The young left’s deep skepticism toward capitalism simply isn’t shared by previous generations.
  • Gen X is firmly pro-capitalist and Baby Boomers, who came of age during the Cold War, prefer capitalism over socialism by a two-to-one margin.
  • Social Security and Medicare are, essentially, socialism for the old, but that’s not the same as converting them into Berniecrats.)
  • “This is only the halfway point of an epochal change in Western politics following the Great Recession,” Keir Milburn says. The far right has responded with calls for xenophobic nationalism to preserve national identity, while the left has responded with calls for social democracy to restore socioeconomic justice
  • the far right is ascendant, but they have no answer to the future because they’ve given up on the future. The young left has identified that the future of adulthood no longer feels viable to many people, and it’s putting together a different vision.”
Javier E

Facebook's Dangerous Experiment on Teen Girls - The Atlantic - 0 views

www.theatlantic.com/...620767

facebook instagram experiment girls teen culture crisis

shared by Javier E on 23 Nov 21 - No Cached
  • Much more than for boys, adolescence typically heightens girls’ self-consciousness about their changing body and amplifies insecurities about where they fit in their social network. Social media—particularly Instagram, which displaces other forms of interaction among teens, puts the size of their friend group on public display, and subjects their physical appearance to the hard metrics of likes and comment counts—takes the worst parts of middle school and glossy women’s magazines and intensifies them.
  • The preponderance of the evidence now available is disturbing enough to warrant action.
  • The toxicity comes from the very nature of a platform that girls use to post photographs of themselves and await the public judgments of others.
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  • imilar increases occurred at the same time for girls in Canada for mood disorders and for self-harm. Girls in the U.K. also experienced very large increases in anxiety, depression, and self-harm (with much smaller increases for boys).
  • Some have argued that these increases reflect nothing more than Gen Z’s increased willingness to disclose their mental-health problems. But researchers have found corresponding increases in measurable behaviors such as suicide (for both sexes), and emergency-department admissions for self-harm (for girls only). From 2010 to 2014, rates of hospital admission for self-harm did not increase at all for women in their early 20s, or for boys or young men, but they doubled for girls ages 10 to 14.
  • The available evidence suggests that Facebook’s products have probably harmed millions of girls. If public officials want to make that case, it could go like this:
  • from 2010 to 2014, high-school students moved much more of their lives onto social-media platforms.
  • National surveys of American high-school students show that only about 63 percent reported using a “social networking site” on a daily basis back in 2010.
  • But as smartphone ownership increased, access became easier and visits became more frequent. By 2014, 80 percent of high-school students said they used a social-media platform on a daily basis, and 24 percent said that they were online “almost constantly.”
  • 2. The timing points to social media.
  • Notably, girls became much heavier users of the new visually oriented platforms, primarily Instagram (which by 2013 had more than 100 million users), followed by Snapchat, Pinterest, and Tumblr.
  • Boys are glued to their screens as well, but they aren’t using social media as much; they spend far more time playing video games. When a boy steps away from the console, he does not spend the next few hours worrying about what other players are saying about him
  • Instagram, in contrast, can loom in a girl’s mind even when the app is not open, driving hours of obsessive thought, worry, and shame.
  • 3. The victims point to Instagram.
  • In 2017, British researchers asked 1,500 teens to rate how each of the major social-media platforms affected them on certain well-being measures, including anxiety, loneliness, body image, and sleep. Instagram scored as the most harmful, followed by Snapchat and then Facebook.
  • Facebook’s own research, leaked by the whistleblower Frances Haugen, has a similar finding: “Teens blame Instagram for increases in the rate of anxiety and depression … This reaction was unprompted and consistent across all groups.” The researchers also noted that “social comparison is worse” on Instagram than on rival apps.
  • 4. No other suspect is equally plausible.
  • A recent experiment confirmed these observations: Young women were randomly assigned to use Instagram, use Facebook, or play a simple video game for seven minutes. The researchers found that “those who used Instagram, but not Facebook, showed decreased body satisfaction, decreased positive affect, and increased negative affect.”
  • Snapchat’s filters “keep the focus on the face,” whereas Instagram “focuses heavily on the body and lifestyle.
  • (Boys lost less, and may even have gained, when they took up multiplayer fantasy games, especially those that put them into teams.)
  • The subset of studies that allow researchers to isolate social media, and Instagram in particular, show a much stronger relationship with poor mental health. The same goes for those that zoom in on girls rather than all teens.
  • In a 2019 internal essay, Andrew Bosworth, a longtime company executive, wrote:While Facebook may not be nicotine I think it is probably like sugar. Sugar is delicious and for most of us there is a special place for it in our lives. But like all things it benefits from moderation.
  • Bosworth was proposing what medical researchers call a “dose-response relationship.” Sugar, salt, alcohol, and many other substances that are dangerous in large doses are harmless in small ones.
  • his framing also implies that any health problems caused by social media result from the user’s lack of self-control. That’s exactly what Bosworth concluded: “Each of us must take responsibility for ourselves.” The dose-response frame also points to cheap solutions that pose no threat to its business model. The company can simply offer more tools to help Instagram and Facebook users limit their consumption.
  • social-media platforms are not like sugar. They don’t just affect the individuals who overindulge. Rather, when teens went from texting their close friends on flip phones in 2010 to posting carefully curated photographs and awaiting comments and likes by 2014, the change rewired everyone’s social life.
  • Improvements in technology generally help friends connect, but the move onto social-media platforms also made it easier—indeed, almost obligatory––for users to perform for one another.
  • Public performance is risky. Private conversation is far more playful. A bad joke or poorly chosen word among friends elicits groans, or perhaps a rebuke and a chance to apologize. Getting repeated feedback in a low-stakes environment is one of the main ways that play builds social skills, physical skills, and the ability to properly judge risk. Play also strengthens friendships.
  • When girls started spending hours each day on Instagram, they lost many of the benefits of play.
  • First, Congress should pass legislation compelling Facebook, Instagram, and all other social-media platforms to allow academic researchers access to their data. One such bill is the Platform Transparency and Accountability Act, proposed by the Stanford University researcher Nate Persily.
  • The wrong photo can lead to school-wide or even national infamy, cyberbullying from strangers, and a permanent scarlet letter
  • Performative social media also puts girls into a trap: Those who choose not to play the game are cut off from their classmates
  • Instagram and, more recently, TikTok have become wired into the way teens interact, much as the telephone became essential to past generations.
  • f those platforms. Without a proper control group, we can’t be certain that the experiment has been a catastrophic failure, but it probably has been. Until someone comes up with a more plausible explanation for what has happened to Gen Z girls, the most prudent course of action for regulators, legislators, and parents is to take steps to mitigate the harm.
  • Correlation does not prove causation, but nobody has yet found an alternative explanation for the massive, sudden, gendered, multinational deterioration of teen mental health during the period in question.
  • Second, Congress should toughen the 1998 Children’s Online Privacy Protection Act. An early version of the legislation proposed 16 as the age at which children should legally be allowed to give away their data and their privacy.
  • Unfortunately, e-commerce companies lobbied successfully to have the age of “internet adulthood” set instead at 13. Now, more than two decades later, today’s 13-year-olds are not doing well. Federal law is outdated and inadequate. The age should be raised. More power should be given to parents, less to companies.
  • Third, while Americans wait for lawmakers to act, parents can work with local schools to establish a norm: Delay entry to Instagram and other social platforms until high school.
  • Right now, families are trapped. I have heard many parents say that they don’t want their children on Instagram, but they allow them to lie about their age and open accounts because, well, that’s what everyone else has done.
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