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“Bulldozers, heavy equipment, sledgehammers, possibly explosives turned those stone walls into this field of grey-white dust. They destroyed it completely,” he said.

chief executive of Allsource Analysis, who pinpointed the destruction between August and September 2014.

Stephen Wood,

Isis, which controls large parts of Iraq and Syria, has killed thousands of civilians in the past two years. During that time, its fighters destroyed whatever they considered contrary to their interpretation of Islam.

“I would imagine that many people are feeling like: ‘What were the last 10 years for if these guys can go in and destroy everything?’” said US army reserve Col Mary Prophit, who was deployed there in 2004 and 2009.

St Elijah’s was built in 590. In 1743, up to 150 monks who refused to convert to Islam were massacred by a Persian general. In 2003 St Elijah’s shudderedas a wall was smashed by a tank turret blown off in battle. Iraqi troops had already moved in, dumping garbage in the cistern.

Why we treat each other like this is beyond me,” he said. “Elijah the prophet must be weeping.”

Humanity has “exponentially destroyed life on the same curve as we have exponentially increased intelligence,” he tells his congregants.

Now the “crazy suicide wizards” of Silicon Valley have ushered in another revolution. They have created artificial intelligence.

Forall provides spiritual advice to AI thinkers, and hosts talks and “awakening” retreats for researchers and developers, including employees of OpenAI, Google DeepMind, and Apple. Roughly 50 tech types have done retreats at MAPLE in the past few years

Humans are already destroying life on this planet. AI might soon destroy us.

His monastery is called MAPLE, which stands for the “Monastic Academy for the Preservation of Life on Earth.” The residents there meditate on their breath and on metta, or loving-kindness, an emanation of joy to all creatures.

They meditate in order to achieve inner clarity. And they meditate on AI and existential risk in general—life’s violent, early, and unnecessary end.

There is “no reason” to think AI will preserve humanity, “as if we’re really special,” Forall tells the residents, clad in dark, loose clothing, seated on zafu cushions on the wood floor. “There’s no reason to think we wouldn’t be treated like cattle in factory farms.”

His second is to influence technology by influencing technologists. His third is to change AI itself, seeing whether he and his fellow monks might be able to embed the enlightenment of the Buddha into the code.

In the past few years, MAPLE has become something of the house monastery for people worried about AI and existential risk.

Forall describes the project of creating an enlightened AI as perhaps “the most important act of all time.” Humans need to “build an AI that walks a spiritual path,” one that will persuade the other AI systems not to harm us

we should devote half of global economic output—$50 trillion, give or take—to “that one thing.” We need to build an “AI guru,” he said. An “AI god.”

Forall’s first goal is to expand the pool of humans following what Buddhists call the Noble Eightfold Path.

Forall and many MAPLE residents are what are often called, derisively if not inaccurately, “doomers.”

The seminal text in this ideological lineage is Nick Bostrom’s Superintelligence, which posits that AI could turn humans into gorillas, in a way. Our existence could depend not on our own choices but on the choices of a more intelligent other.

he is spending his life ruminating on AI’s risks, which he sees as far from banal. “We are watching humanist values, and therefore the political systems based on them, such as democracy, as well as the economic systems—they’re just falling apart,” he said. “The ultimate authority is moving from the human to the algorithm.”

Forall’s mother worked for humanitarian nonprofits and his father for conservation nonprofits; the household, which attended Quaker meetings, listened to a lot of NPR.)

He got his answer: Craving is the root of all suffering. And he became ordained, giving up the name Teal Scott and becoming Soryu Forall: “Soryu” meaning something like “a growing spiritual practice” and “Forall” meaning, of course, “for all.”

In 2013, he opened MAPLE, a “modern” monastery addressing the plagues of environmental destruction, lethal weapons systems, and AI, offering co-working and online courses as well as traditional monastic training.

His vision is dire and grand, but perhaps that is why it has found such a receptive audience among the folks building AI, many of whom conceive of their work in similarly epochal terms.

The nonprofit’s revenues have quadrupled, thanks in part to contributions from tech executives as well as organizations such as the Future of Life Institute, co-founded by Jaan Tallinn, a co-creator of Skype.

The donations have helped MAPLE open offshoots—Oak in the Bay Area, Willow in Canada—and plan more. (The highest-paid person at MAPLE is the property manager, who earns roughly $40,000 a year.)

The strictness of the place helps them let go of ego and see the world more clearly, residents told me. “To preserve all life: You can’t do that until you come to love all life, and that has to be trained,

Forall was absolute: Nine countries are armed with nuclear weapons. Even if we stop the catastrophe of climate change, we will have done so too late for thousands of species and billions of beings. Our democracy is fraying. Our trust in one another is fraying

Many of the very people creating AI believe it could be an existential threat: One 2022 survey asked AI researchers to estimate the probability that AI would cause “severe disempowerment” or human extinction; the median response was 10 percent. The destruction, Forall said, is already here.

“It’s important to know that we don’t know what’s going to happen,” he told me. “It’s also important to look at the evidence.” He said it was clear we were on an “accelerating curve,” in terms of an explosion of intelligence and a cataclysm of death. “I don’t think that these systems will care too much about benefiting people. I just can’t see why they would, in the same way that we don’t care about benefiting most animals. While it is a story in the future, I feel like the burden of proof isn’t on me.”

Tibet and China signed a peace treaty in 821 or 822, which delineated the border between the two empires. The Tibetan Empire would concentrate on its Central Asian holdings for the next several decades, before splitting into several small, fractious kingdoms.

Canny politicians, the Tibetans befriended Genghis Khan just as the Mongol leader was conquering the known world in the early 13th century. As a result, though the Tibetans paid tribute to the Mongols after the Hordes had conquered China, they were allowed much greater autonomy than the other Mongol-conquered lands.

Over time, Tibet came to be considered one of the thirteen provinces of the Mongolian-ruled nation of Yuan China.

The Tibetans transmitted their Buddhist faith to the eastern Mongols; Kublai Khan himself studied Tibetan beliefs with the great teacher Drogon Chogyal Phagpa.

When the Mongols' Yuan Empire fell in 1368 to the ethnic-Han Chinese Ming, Tibet reasserted its independence and refused to pay tribute to the new Emperor.

After their lifetimes, the two men were called the First and Second Dalai Lamas. Their sect, the Gelug or "Yellow Hats," became the dominant form of Tibetan Buddhism.

The Third Dalai Lama, Sonam Gyatso (1543-1588), was the first to be so named during his life. He was responsible for converting the Mongols to Gelug Tibetan Buddhism, and it was the Mongol ruler Altan Khan who probably gave the title “Dalai Lama” to Sonam Gyatso.

The Fourth Dalai Lama, Yonten Gyatso (1589-1616), was a Mongolian prince and the grandson of Altan Khan.

During the 1630s, China was embroiled in power struggles between the Mongols, Han Chinese of the fading Ming Dynasty, and the Manchu people of north-eastern China (Manchuria). The Manchus would eventually defeat the Han in 1644, and establish China's final imperial dynasty, the Qing (1644-1912).

The Dalai Lama made a state visit to the Qing Dynasty's second Emperor, Shunzhi, in 1653. The two leaders greeted one another as equals; the Dalai Lama did not kowtow. Each man bestowed honors and titles upon the other, and the Dalai Lama was recognized as the spiritual authority of the Qing Empire.

The Imperial Army then defeated the rebels, but the Emperor recognized that he would have to rule through the Dalai Lama rather than directly. Day-to-day decisions would be made on the local level.

China took advantage of this period of instability in Tibet to seize the regions of Amdo and Kham, making them into the Chinese province of Qinghai in 1724.

Three years later, the Chinese and Tibetans signed a treaty that laid out the boundary line between the two nations. It would remain in force until 1910.

In 1788, the Regent of Nepal sent Gurkha forces to invade Tibet.The Qing Emperor responded in strength, and the Nepalese retreated.The Gurkhas returned three years later, plundering and destroying some famous Tibetan monasteries. The Chinese sent a force of 17,000 which, along with Tibetan troops, drove the Gurkhas out of Tibet and south to within 20 miles of Kathmandu.

The Simla Convention granted China secular control over "Inner Tibet," (also known as Qinghai Province) while recognizing the autonomy of "Outer Tibet" under the Dalai Lama's rule. Both China and Britain promised to "respect the territorial integrity of [Tibet], and abstain from interference in the administration of Outer Tibet."

Despite this sort of assistance from the Chinese Empire, the people of Tibet chafed under increasingly meddlesome Qing rule.

when the Eighth Dalai Lama died, and 1895, when the Thirteenth Dalai

none of the incumbent incarnations of the Dalai Lama lived to see their nineteenth birthdays

If the Chinese found a certain incarnation too hard to control, they would poison him. If the Tibetans thought an incarnation was controlled by the Chinese, then they would poison him themselves.

Throughout this period, Russia and Britain were engaged in the "Great Game," a struggle for influence and control in Central Asia.

Russia pushed south of its borders, seeking access to warm-water sea ports and a buffer zone between Russia proper and the advancing British. The British pushed northward from India, trying to expand their empire and protect the Raj, the "Crown Jewel of the British Empire," from the expansionist Russians.

Tibet was an important playing piece in this game.

the British in India concluded a trade and border treaty with Beijing concerning the boundary between Sikkim and Tibet.However, the Tibetans flatly rejected the treaty terms.

The British invaded Tibet in 1903 with 10,000 men, and took Lhasa the following year. Thereupon, they concluded another treaty with the Tibetans, as well as Chinese, Nepalese and Bhutanese representatives, which gave the British themselves some control over Tibet’s affairs.

The 13th Dalai Lama, Thubten Gyatso, fled the country in 1904 at the urging of his Russian disciple, Agvan Dorzhiev. He went first to Mongolia, then made his way to Beijing.

The Chinese declared that the Dalai Lama had been deposed as soon as he left Tibet, and claimed full sovereignty over not only Tibet but also Nepal and Bhutan. The Dalai Lama went to Beijing to discuss the situation with the Emperor Guangxu, but he flatly refused to kowtow to the Emperor.

He returned to Lhasa in 1909, disappointed by Chinese policies towards Tibet. China sent a force of 6,000 troops into Tibet, and the Dalai Lama fled to Darjeeling, India later that same year.

China's new revolutionary government issued a formal apology to the Dalai Lama for the Qing Dynasty's insults, and offered to reinstate him. Thubten Gyatso refused, stating that he had no interest in the Chinese offer.

He then issued a proclamation that was distributed across Tibet, rejecting Chinese control and stating that "We are a small, religious, and independent nation."The Dalai Lama took control of Tibet's internal and external governance in 1913, negotiating directly with foreign powers, and reforming Tibet's judicial, penal, and educational systems.

Representatives of Great Britain, China, and Tibet met in 1914 to negotiate a treaty marking out the boundary lines between India and its northern neighbors.

According to Tibet, the "priest/patron" relationship established at this time between the Dalai Lama and Qing China continued throughout the Qing Era, but it had no bearing on Tibet's status as an independent nation. China, naturally, disagrees.

China walked out of the conference without signing the treaty after Britain laid claim to the Tawang area of southern Tibet, which is now part of the Indian state of Arunachal Pradesh. Tibet and Britain both signed the treaty.

As a result, China has never agreed to India's rights in northern Arunachal Pradesh (Tawang), and the two nations went to war over the area in 1962. The boundary dispute still has not been resolved.

China also claims sovereignty over all of Tibet, while the Tibetan government-in-exile points to the Chinese failure to sign the Simla Convention as proof that both Inner and Outer Tibet legally remain under the Dalai Lama's jurisdiction.

Soon, China would be too distracted to concern itself with the issue of Tibet.

China would see near-continuous civil war up to the Communist victory in 1949, and this era of conflict was exacerbated by the Japanese Occupation and World War II. Under such circumstances, the Chinese showed little interest in Tibet.The 13th Dalai Lama ruled independent Tibet in peace until his death in 1933.

Tenzin Gyatso, the current Dalai Lama, was taken to Lhasa in 1937 to begin training for his duties as the leader of Tibet. He would remain there until 1959, when the Chinese forced him into exile in India.

In 1950, the People's Liberation Army (PLA) of the newly-formed People's Republic of China invaded Tibet. With stability reestablished in Beijing for the first time in decades, Mao Zedong sought to assert China's right to rule over Tibet as well.

The PLA inflicted a swift and total defeat on Tibet's small army, and China drafted the "Seventeen Point Agreement" incorporating Tibet as an autonomous region of the People's Republic of China.Representatives of the Dalai Lama's government signed the agreement under protest, and the Tibetans repudiated the agreement nine years later.

On March 1, 1959, the Dalai Lama received an odd invitation to attend a theater performance at PLA headquarters near Lhasa.

The guards immediately publicized this rather ham-handed attempted abduction, and the following day an estimated crowd of 300,000 Tibetans surrounded Potala Palace to protect their leader.

Tibetan troops were able to secure a route for the Dalai Lama to escape into India on March 17. Actual fighting began on March 19, and lasted only two days before the Tibetan troops were defeated.

An estimated 800 artillery shells had pummeled Norbulingka, and Lhasa's three largest monasteries were essentially leveled. The Chinese rounded up thousands of monks, executing many of them. Monasteries and temples all over Lhasa were ransacked.

In the days after the 1959 Uprising, the Chinese government revoked most aspects of Tibet's autonomy, and initiated resettlement and land distribution across the country. The Dalai Lama has remained in exile ever since.

China's central government, in a bid to dilute the Tibetan population and provide jobs for Han Chinese, initiated a "Western China Development Program" in 1978.As many as 300,000 Han now live in Tibet, 2/3 of them in the capital city. The Tibetan population of Lhasa, in contrast, is only 100,000.Ethnic Chinese hold the vast majority of government posts.

On May 1, 1998, the Chinese officials at Drapchi Prison in Tibet ordered hundreds of prisoners, both criminals and political detainees, to participate in a Chinese flag-raising ceremony.Some of the prisoners began to shout anti-Chinese and pro-Dalai Lama slogans, and prison guards fired shots into the air before returning all the prisoners to their cells.

The prisoners were then severely beaten with belt buckles, rifle butts, and plastic batons, and some were put into solitary confinement for months at a time, according to one young nun who was released from the prison a year later.

Three days later, the prison administration decided to hold the flag-raising ceremony again.Once more, some of the prisoners began to shout slogans.Prison official reacted with even more brutality, and five nuns, three monks, and one male criminal were killed by the guards. One man was shot; the rest were beaten to death.

On March 10, 2008, Tibetans marked the 49th anniversary of the 1959 uprising by peacefully protesting for the release of imprisoned monks and nuns. Chinese police then broke up the protest with tear gas and gunfire.The protest resumed for several more days, finally turning into a riot. Tibetan anger was fueled by reports that imprisoned monks and nuns were being mistreated or killed in prison as a reaction to the street demonstrations.

China immediately cut off access to Tibet for foreign media and tourists.

The unrest came at a sensitive time for China, which was gearing up for the 2008 Summer Olympics in Beijing.The situation in Tibet caused increased international scrutiny of Beijing's entire human rights record, leading some foreign leaders to boycott the Olympic Opening Ceremonies. Olympic torch-bearers around the world were met by thousands of human rights protestors.

Tibet and China have had a long relationship, fraught with difficulty and change.At times, the two nations have worked closely together. At other times, they have been at war.

Today, the nation of Tibet does not exist; not one foreign government officially recognizes the Tibetan government-in-exile.

The "Great Fifth" lived in a time of volatile political upheaval. He persevered through adversity and unified Tibet under his rule as the first of the Dalai Lamas to be political and spiritual leaders of Tibet.

Sangye Gyatso and a few co-conspirators kept the 5th Dalai Lama's death a secret for 15 years.

the deception averted possible power struggles and allowed for a peaceful transition to the rule of the 6th Dalai Lama.

The boy identified as the Great Fifth's rebirth was Sanje Tenzin, born in 1683 to noble family that lived in the border lands near Bhutan.

The search for him had been carried out in secret.

In 1697 the death of the Great Fifth finally was announced, and 14-year-old Sanje Tenzin was brought in great fanfare to Lhasa to be enthroned as His Holiness the 6th Dalai Lama, Tsangyang Gyatso, meaning "Ocean of Divine Song." He moved into the just-completed Potala Palace to begin his new life.

The teenager's studies continued, but as time passed he showed less and less interest in them. As the day approached for his full monk's ordination he balked, then renounced his novice ordination. He began to visit taverns at night and was seen staggering drunkenly through the streets of Lhasa with his friends. He dressed in the silk clothes of a nobleman. He kept a tent outside Potala Palace where he would bring young women.

The Great Fifth's chief military ally had been a Mongol tribal chief named Gushi Khan. Now a grandson of Gushi Khan decided it was time to take affairs in Lhasa in hand and claim his grandfather's title, king of Tibet. The grandson, Lhasang Khan, eventually gathered an army and took Lhasa by force. Sangye Gyatso went into exile, but Lhasang Khan arranged his assassination, in 1701.

To soften this alliance, the Emperor sent word to Tibet's Mongol allies that Sangye Gyatso's concealment of the Great Fifth's death was an act of betrayal. The Desi was trying to rule Tibet himself, the Emperor said.Indeed, Sangye Gyatso had become accustomed to managing Tibet's affairs on his own, and he was having a hard time letting go, especially when the Dalai Lama was mostly interested in wine, women and song.

At this time China was ruled by the Kangxi Emperor, one of the most formidable rulers of China's long history. Tibet, through its alliance with fierce Mongol warriors, posed a potential military threat to China.

Now Lhasang Khan turned his attention to the dissolute Dalai Lama. In spite of his outrageous behavior he was a charming young man, popular with Tibetans. The would-be king of Tibet began to see the Dalai Lama as a threat to his authority.

Lhasang Khan sent a letter to the Kangxi Emperor asking if the Emperor would support deposing the Dalai Lama. The Emperor instructed the Mongol to bring the young lama to Beijing; then a decision would be made what to do about him.

Then the warlord found Gelugpa lamas willing to sign an agreement that the Dalai Lama was not fulfilling his spiritual responsibilities.

Remarkably, monks were able to overwhelm the guards and take the Dalai Lama back to Lhasa, to Drepung Monastery.

He left the monastery with some devoted friends who insisted on coming with him. Lhasang Khan accepted the Dalai Lama's surrender and then had his friends slaughtered.

There is no record of exactly what caused the 6th Dalai Lama's death, only that he died in November 1706 as the traveling party approached China's central plain. He was 24 years old

The 6th Dalai Lama's chief legacy are his poems, said to be among the loveliest in Tibetan literature. Many are about love, longing, and heartbreak. Some are erotic. And some reveal a bit of his feelings about his position and his life, such as this one:

Most manuscripts from antiquity don't survive to the present day because of these and other natural causes. Some interest in pagan literature still survived, of course, in the Greek Byzantine Empire, where the people never truly stopped caring about their ancient mythology, but got close to forgetting about it for awhile. What manuscripts survived only survived because of the strength of the papyrus or parchment they were written on, until about the mid-eighth to the early ninth century, when a classical revival took place.

Monastic libraries once again flourished and copying of Greek and Latin classics restarted, this time on an unprecedented scale under Charlemagne’s reign. Illumination finally came into use, although very archaic (literally borrowing motifs from antiquity) at first with limited colors, but breaking out into elaborate designs seen in canon tables in copies of the Bible and colored initials to start the major lines of a text. Special scholarly editions of manuscripts also started to be published, with scholia, or commentary paratext, taking up stretches of the page longer than the actual text itself. The Ninth Century Renaissance in the Eastern Byzantine Empire mostly focused on this newfound scholarship, with the founding of literary and poetic groups and the re-founding of schools in major cities

The Carolingian Revival is the single most important event in classical literary history, because of this sudden extreme interest in classical texts that were copied and spread like wildfire. This single-handedly saved ancient texts which do not have any surviving manuscripts from antiquity, making the Carolingian Era manuscripts the only surviving and most important texts we have. It is because of those book productions in the medieval world that we have most of the Greek and Latin classics we have today, which just may validate all the hard work done by scribal monks living quietly in the far remote reaches of society so long ago.

What turned the neurotic Presbyterian teenager into the great founder of the European Enlightenment?

your life might actually get better. Give up the prospect of life after death, and you will finally really appreciate life before it. Give up metaphysics, and you can concentrate on physics. Give up the idea of your precious, unique, irreplaceable self, and you might actually be more sympathetic to other people.

Go back to your backgammon game after your skeptical crisis, Hume wrote, and it will be exactly the same game.

Desideri retreated to an even more remote monastery. He worked on his Christian tracts and mastered the basic texts of Buddhism. He also translated the work of the great Buddhist philosopher Tsongkhapa into Italian.

That sure sounded like Buddhist philosophy to me—except, of course, that Hume couldn’t have known anything about Buddhist philosophy.

He spent the next five years in the Buddhist monasteries tucked away in the mountains around Lhasa. The monasteries were among the largest academic institutions in the world at the time. Desideri embarked on their 12-year-long curriculum in theology and philosophy. He composed a series of Christian tracts in Tibetan verse, which he presented to the king. They were beautifully written on the scrolls used by the great Tibetan libraries, with elegant lettering and carved wooden cases.

Desideri describes Tibetan Buddhism in great and accurate detail, especially in one volume titled “Of the False and Peculiar Religion Observed in Tibet.” He explains emptiness, karma, reincarnation, and meditation, and he talks about the Buddhist denial of the self.

The drive to convert and conquer the “false and peculiar” in the name of some metaphysical absolute was certainly there, in the West and in the East. It still is

For a long time, the conventional wisdom was that the Jesuits were retrograde enforcers of orthodoxy. But Feingold taught me that in the 17th century, the Jesuits were actually on the cutting edge of intellectual and scientific life. They were devoted to Catholic theology, of course, and the Catholic authorities strictly controlled which ideas were permitted and which were forbidden. But the Jesuit fathers at the Royal College knew a great deal about mathematics and science and contemporary philosophy—even heretical philosophy.

La Flèche was also startlingly global. In the 1700s, alumni and teachers from the Royal College could be found in Paraguay, Martinique, the Dominican Republic, and Canada, and they were ubiquitous in India and China. In fact, the sleepy little town in France was one of the very few places in Europe where there were scholars who knew about both contemporary philosophy and Asian religion.

Twelve Jesuit fathers had been at La Flèche when Desideri visited and were still there when Hume arrived. So Hume had lots of opportunities to learn about Desideri.One name stood out: P. Charles François Dolu, a missionary in the Indies. This had to be the Père Tolu I had been looking for; the “Tolu” in Petech’s book was a transcription error. Dolu not only had been particularly interested in Desideri; he was also there for all of Hume’s stay. And he had spent time in the East. Could he be the missing link?

in the 1730s not one but two Europeans had experienced Buddhism firsthand, and both of them had been at the Royal College. Desideri was the first, and the second was Dolu. He had been part of another fascinating voyage to the East: the French embassy to Buddhist Siam.

Dolu was an evangelical Catholic, and Hume was a skeptical Protestant, but they had a lot in common—endless curiosity, a love of science and conversation, and, most of all, a sense of humor. Dolu was intelligent, knowledgeable, gregarious, and witty, and certainly “of some parts and learning.” He was just the sort of man Hume would have liked.

Of course, it’s impossible to know for sure what Hume learned at the Royal College, or whether any of it influenced the Treatise. Philosophers like Descartes, Malebranche, and Bayle had already put Hume on the skeptical path. But simply hearing about the Buddhist argument against the self could have nudged him further in that direction. Buddhist ideas might have percolated in his mind and influenced his thoughts, even if he didn’t track their source

my quirky personal project reflected a much broader trend. Historians have begun to think about the Enlightenment in a newly global way. Those creaky wooden ships carried ideas across the boundaries of continents, languages, and religions just as the Internet does now (although they were a lot slower and perhaps even more perilous). As part of this new global intellectual history, new bibliographies and biographies and translations of Desideri have started to appear, and new links between Eastern and Western philosophy keep emerging.

It’s easy to think of the Enlightenment as the exclusive invention of a few iconoclastic European philosophers. But in a broader sense, the spirit of the Enlightenment, the spirit that both Hume and the Buddha articulated, pervades the story I’ve been telling.

as I read Buddhist philosophy, I began to notice something that others had noticed before me. Some of the ideas in Buddhist philosophy sounded a lot like what I had read in Hume’s Treatise. But this was crazy. Surely in the 1730s, few people in Europe knew about Buddhist philosophy

But the characters in this story were even more strongly driven by the simple desire to know, and the simple thirst for experience. They wanted to know what had happened before and what would happen next, what was on the other shore of the ocean, the other side of the mountain, the other face of the religious or philosophical—or even sexual—divide.

Like Dolu and Desideri, the gender-bending abbé and the Siamese astronomer-king, and, most of all, like Hume himself, I had found my salvation in the sheer endless curiosity of the human mind—and the sheer endless variety of human experience.

In the centuries that followed, Buddhism in Japan developed robustly. During the 7th through 9th centuries, Buddhism in China enjoyed a "golden age" and Chinese monks brought the newest developments in practice and scholarship to Japan.

Six schools of Buddhism emerged in Japan in the 7th and 8th centuries and all but two of which have disappeared. These schools flourished mostly during the Nara Period of Japanese history (709 to 795 CE). Today, they are sometimes lumped together into one category known as Nara Buddhism.

After the Nara period, five other schools of Buddhism emerged in Japan that remain prominent today. These are Tendai, Shingon, Jodo, Zen, and Nichiren.

Tendai is best known for two distinctive features. One, it considers the Lotus Sutra to be the supreme sutra and the perfect expression of the Buddha's teachings. Second, it synthesizes the teachings of other schools, resolving contradictions and finding a middle way between extremes.

Shingon is the only non-Tibetan school of Vajrayana. Many of the teachings and rituals of Shingon are esoteric, passed orally from teacher to student, and not made public. Shingon remains one of the largest schools of Buddhism in Japan.

Very simply, Pure Land emphasizes faith the Buddha Amitabha (Amida Butsu in Japanese) through which one may be reborn in the Pure Land and be nearer to Nirvana. Pure Land is sometimes called Amidism.

After some years of study at Mount Hiei and other monasteries, Nichiren believed that the Lotus Sutra contained the complete teachings of the Buddha.

Nichiren also believed fervently that all of Japan must be guided by the Lotus Sutra or lose the protection and favor of the Buddha. He condemned other schools of Buddhism, particularly Pure Land.

The Buddhist establishment became annoyed with Nichiren and sent him into a series of exiles that lasted most of the rest of his life. Even so, he gained followers, and by the time of his death, Nichiren Buddhism was firmly established in Japan.

After Nichiren, no new major schools of Buddhism developed in Japan. However, the existing schools grew, evolved, split, fused, and otherwise developed in many ways.

 Japanese Buddhist culture flourished in the 14th century and Buddhist influence was reflected in art, poetry, architecture, gardening, and the tea ceremony.

In time, this favoritism led to a partisan rivalry, which sometimes became violent.

The influence of Buddhism declined, however. Buddhism faced competition from Shinto -- the Japanese indigenous religion -- as well as Confucianism. To keep the three rivals separated, the government decreed that Buddhism would have first place in matters of religion, Confucianism would have first place in matters of morality, and Shinto would have first place in matters of state.

The Meiji Restoration in 1868 restored the power of the Emperor. In the state religion, Shinto, the emperor was worshiped as a living god.

The Emperor was not a god in Buddhism, however. This may be why the Meiji government ordered Buddhism banished

Temples were burned or destroyed, and priests and monks were forced to return to lay life.

Buddhism was too deeply ingrained in Japan's culture and history to disappear, however. Eventually, the banishment was lifted. But the Meiji government was not done with Buddhism yet.

In 1872, the Meiji government decreed that Buddhist monks and priests (but not nuns) should be free to marry if they chose to do so. Soon "temple families" became commonplace and the administration of temples and monasteries became family businesses, handed down from fathers to sons.

Today, the government of Japan recognizes more than 150 schools of Buddhism, but the major schools are still Nara (mostly Kegon), Shingon, Tendai, Jodo, Zen, and Nichiren.

In more recent years, several news stories have reported that Buddhism is dying in Japan, especially in rural areas.

For generations, the many small "family owned" temples had a monopoly on the funeral business and funerals became their chief source of income. Sons took over temples from their fathers out of duty more than vocation. When combined, these two factors made much of Japanese Buddhism into "funeral Buddhism." Many temples offer little else but funeral and memorial services.

Japanese living in urban centers are losing interest in Buddhism.

There are now eight Christian families living in St Mary's Church in Amman. It was one of several churches in the Jordanian capital that opened its doors to refugees who arrived paralyzed with fear, and with nothing but the clothes on their back.

"I will never forgive them... I pray that God punishes them for what they did to us."

Here are the things you don’t think about when you’re watching something like “The Forsyte Saga.” The choking air pollution from all the coal fires. The atrophy of a woman’s stomach and chest muscles from years of relying on a corset for shape and posture. The fact that a country that saw its population almost triple within a few decades had no real sewage system, which meant that by 1858, the Thames was overflowing with human waste.

the potato blight meant that huge numbers of English citizens were also starving. Goodman notes that the poor were markedly shorter than the wealthy, and several inches shorter than the average Londoner today. “It takes a lot of hunger to do that to people,” she adds. But even when money wasn’t an issue, self-abnegation was. In many homes children were sent to bed without dinner not as a punishmen

Before antibiotics, and with the new crowding and population explosion brought on by the Industrial Revolution, cholera, measles, diphtheria, whooping cough, tuberculosis and typhoid were looming threats. And with no regulation of the advertising industry, manufacturers could claim pretty much anything.

drugs that did nothing might have been preferable to the “tonics” that did work, which often contained laudanum or mercury. It was speculated that as much as a third of the infant mortality rate in Manchester had to do not with disease but with drugging children. Popular tonics like Mrs. Winslow’s Soothing Syrup and Street’s Infant Quietness did indeed stop children from being pesky, as they were filled with opiates. Unfortunately they also stopped children from wanting to eat,

After returning to the United States in 1939, he was drafted by the U.S. Army and sent to New Guinea. Discharged in 1942 because of his wounds from Spain, Berg promptly joined the Communist Party USA, and led a life of activism throughout his life.

Berg was an old-school leftist—the type who came by his politics not from theory but from life.

In Spain, Berg helped install communication lines for anti-aircraft batteries. The war is considered a test-run for the heavy bombardment of the Second World War, and it afforded Adolf Hitler and Mussolini a chance to try out tactics on behalf of Franco. The Soviet Union aided the Republicans.

He was vice president of his local NAACP chapter—at a time when he was reportedly the only white member. He worked with Dolores Huerta and the United Farm Workers. Later, he protested nuclear weapons and the Vietnam War.

During the McCarthyite 1950s, Berg said federal agents questioned his family and friends, but they didn’t ever question him directly, which he attributed to the place he lived: a trailer between a Pentecostal church and a whorehouse on the wrong side of the tracks in Modesto.

In 1966, the House Un-American Activities Committee wanted to question him.

In 2014, a reporter for People’s World, the digital offspring of the old Communist paper the Daily Worker, visited Berg at his self-built home. The 98-year-old demanded to hear what had happened at the last AFL-CIO convention.

the centre of a genealogical network which covered half Europe

Through his mother he would inherit Spain and the bloodstained kingdom of Naples as well

through his father he would become one of the great magnates of France as Duke of Burgundy

Clement personally crowned Charles, the last Holy Roman Emperor to be crowned by a pope

Irony often attended Charles

February 24th, 1500

dividing it between his brother Ferdinand and his son, Philip II of Spain

abdicate in 1556

Charles died in the monastery in 1558

The city had a close relationship with England

it became part of Burgundy

Burgundy itself was as much an idea as a place; sometimes expanding as far south as Italy, sometimes pushing north, swallowing the towns of Flanders and northern France

the last truly effective emperor in Europe

The famed Chinese pilgrim to India Fa Hsien (Faxien), noted that Gupta law was exceptionally generous; crimes were punished only with fines.

The surviving architecture includes palaces and purpose-built temples for both Hindu and Buddhist religions, such as the Parvati Temple at Nachna Kuthara and the Dashavatara temple at Deogarh in Madhya Pradesh.

The emperors also founded free hospitals for their citizens, as well as monasteries and universities.

Aryabhata's incredibly accurate calculation of pi as 3.1416, and his equally amazing calculation that the solar year is 365.358 days long.

In part, this was due to the common people's dislike of the meddlesome and unwieldy bureaucracy.

As with the collapses of other classical political systems, the Gupta Empire crumbled under both internal and external pressures.

Internally, the Gupta Dynasty grew weak from a number of succession disputes. As the emperors lost power, regional lords gained increasing autonomy. In a sprawling empire with weak leadership, it was easy for rebellions in Gujarat or Bengal to break out, and difficult for the Gupta emperors to put such uprisings down.

By 500, many regional princes were declaring their independence and refusing to pay taxes to the central Gupta state. These included the Maukhari Dynasty, who ruled over Uttar Pradesh and Magadha.

By the later Gupta era, the government was having trouble collecting enough taxes to fund both its hugely complex bureaucracy, and constant wars against foreign invaders like the Pushyamitras and the Huns.

Chandragupta's son, Samudragupta (ruled 335–380 CE), was a brilliant warrior and statesman, sometimes called the "Napoleon of India."

Even those who felt a personal loyalty to the Gupta Emperor generally disliked his government and were happy to avoid paying for it if they could.

In addition to internal disputes, the Gupta Empire faced constant threats of invasion from the north. The cost of fighting off these invasions drained the Gupta treasury, and the government had difficulty refilling the coffers. Among the most troublesome of the invaders were the White Huns (or Hunas), who had conquered much of the northwestern section of Gupta territory by 500 CE.

The first was Isabella, eldest daughter of cosovereigns Ferdinand and Isabella and widow of John II’s heir.

Manuel and Isabella became heirs to the Spanish crowns on her brother’s death. They visited Toledo and Saragossa to receive oaths of allegiance in 1498, but the possibility of the union of the crowns ended when Isabella died in the same year while giving birth to their son Miguel, who died in infancy.

Manuel married Eleanor of Austria, sister of the emperor Charles V, in 1518, and had one daughter by this marriage. He died at Lisbon in 1521 and was buried in the Jerónimos monastery.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Progress (Naturalness and Civilization)

The Economy of Good and Evil

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

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

The Need for Greed: The History of Consumption and Labor

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

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

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

The History of Animal Spirits: Dreams Never Sleep

Masters of the Truth

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

How does this affect economics?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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).