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malonema1

Puerto Ricans Are Struggling To Flee The Island With Their Pets | HuffPost - 0 views

www.huffingtonpost.com/...es_us_59ef6efde4b04917c5938f55

PuertoRico Crisis

shared by malonema1 on 25 Oct 17 - No Cached
  • Thousands of people are fleeing Puerto Rico as the island remains without power and the death toll continues to climb more than a month after Hurricane Maria. Even for those who can afford plane tickets and get to the airport, there’s another hurdle: evacuating with pets.  Leaving the island with animals in tow has become a huge challenge, said Sarah Barnett of the Humane Society of the United States, which has workers on the ground in Puerto Rico. The pet owners Barnett has spoken with have been “hysterical” with worry, she said.
  • Some pet owners stayed, remaining in dire conditions to care for animals. Others had to make gut-wrenching decisions. Claudia, a single mother who left for North Carolina with her baby and two dogs, left her other three dogs with a friend. She’s now desperately trying to bring those dogs to the mainland, too.
  • “They’re inundated with people wanting to fly their animals out in cargo,” Barnett said. American Airlines is accepting a limited number of pets per flight as checked baggage, and United is transporting animals through its PetSafe program.  Delta did not reply to a query about whether it is flying pets in cargo, though it previously waived fees for pets flying in the cabin from Puerto Rico. JetBlue and Southwest never transport pets in the cargo hold, though they both fly a limited number of small pets in the main cabin. A JetBlue spokesperson told HuffPost the airline has waived all in-cabin pet fees for flights out of Puerto Rico through Nov. 15, and doubled the number of pets per flight from four to eight.
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  • Mostly, animal transport efforts are focused on bringing Puerto Rico shelter animals to mainland cities where they can be adopted. The Humane Society of the United States, in some cases working with volunteer pilots from the nonprofit Wings of Rescue, has evacuated more than 1,500 cats and dogs, as well as a few pigs.
Javier E

The Creature Connection - NYTimes.com - 0 views

www.nytimes.com/...15why.html

pets animals human bonding

shared by Javier E on 14 Mar 11 - No Cached
  • the willingness to anthropomorphize was critical to the domestication of wild animals and forming bonds with them.
  • the rapid growth of the middle class in 19th-century France gave rise to the cartoonishly pampered Fifi. “By 1890, luxury and pet ownership went hand in hand,”
  • In this country, pet keeping didn’t get serious until after World War II. “People were moving to the suburbs, ‘Lassie’ was on television, and the common wisdom was pets were good for raising kids,” said Dr. Herzog in an interview. “If you wanted a normal childhood, you had to have a pet.”
bluekoenig

Guinea Pigs Were Widespread as Elizabethan Pets - 0 views

www.nationalgeographic.com/...ope-south-america-pets-animals

guinea pigs pets history culture

shared by bluekoenig on 28 Oct 19 - No Cached
  • bluekoenig on 28 Oct 19
     
    This article details how South American guinea pigs became common pets for the rich and middle class of Europe
Javier E

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

DIIGO_FILE_HOME/7ui9/3fb0b43be56b260e2a28c47e9e49819f

philosophy religion mythology social science history lifelong learning

shared by Javier E on 22 Feb 19 - No Cached
  • RULES? MORE RULES? REALLY? Isn’t life complicated enough, restricting enough, without abstract rules that don’t take our unique, individual situations into account? And given that our brains are plastic, and all develop differently based on our life experiences, why even expect that a few rules might be helpful to us all?
  • “I’ve got some good news…and I’ve got some bad news,” the lawgiver yells to them. “Which do you want first?” “The good news!” the hedonists reply. “I got Him from fifteen commandments down to ten!” “Hallelujah!” cries the unruly crowd. “And the bad?” “Adultery is still in.”
  • Maps of Meaning was sparked by Jordan’s agonized awareness, as a teenager growing up in the midst of the Cold War, that much of mankind seemed on the verge of blowing up the planet to defend their various identities. He felt he had to understand how it could be that people would sacrifice everything for an “identity,”
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  • the story of the golden calf also reminds us that without rules we quickly become slaves to our passions—and there’s nothing freeing about that.
  • And the story suggests something more: unchaperoned, and left to our own untutored judgment, we are quick to aim low and worship qualities that are beneath us—in this case, an artificial animal that brings out our own animal instincts in a completely unregulated way.
  • Similarly, in this book Professor Peterson doesn’t just propose his twelve rules, he tells stories, too, bringing to bear his knowledge of many fields as he illustrates and explains why the best rules do not ultimately restrict us but instead facilitate our goals and make for fuller, freer lives.
  • Peterson wasn’t really an “eccentric”; he had sufficient conventional chops, had been a Harvard professor, was a gentleman (as cowboys can be) though he did say damn and bloody a lot, in a rural 1950s sort of way. But everyone listened, with fascination on their faces, because he was in fact addressing questions of concern to everyone at the table.
  • unlike many academics who take the floor and hold it, if someone challenged or corrected him he really seemed to like it. He didn’t rear up and neigh. He’d say, in a kind of folksy way, “Yeah,” and bow his head involuntarily, wag it if he had overlooked something, laughing at himself for overgeneralizing. He appreciated being shown another side of an issue, and it became clear that thinking through a problem was, for him, a dialogic process.
  • for an egghead Peterson was extremely practical. His examples were filled with applications to everyday life: business management, how to make furniture (he made much of his own), designing a simple house, making a room beautiful (now an internet meme) or in another, specific case related to education, creating an online writing project that kept minority students from dropping out of school by getting them to do a kind of psychoanalytic exercise on themselves,
  • These Westerners were different: self-made, unentitled, hands on, neighbourly and less precious than many of their big-city peers, who increasingly spend their lives indoors, manipulating symbols on computers. This cowboy psychologist seemed to care about a thought only if it might, in some way, be helpful to someone.
  • I was drawn to him because here was a clinician who also had given himself a great books education, and who not only loved soulful Russian novels, philosophy and ancient mythology, but who also seemed to treat them as his most treasured inheritance. But he also did illuminating statistical research on personality and temperament, and had studied neuroscience. Though trained as a behaviourist, he was powerfully drawn to psychoanalysis with its focus on dreams, archetypes, the persistence of childhood conflicts in the adult, and the role of defences and rationalization in everyday life. He was also an outlier in being the only member of the research-oriented Department of Psychology at the University of Toronto who also kept a clinical practice.
  • Maps of Meaning, published nearly two decades ago, shows Jordan’s wide-ranging approach to understanding how human beings and the human brain deal with the archetypal situation that arises whenever we, in our daily lives, must face something we do not understand.
  • The brilliance of the book is in his demonstration of how rooted this situation is in evolution, our DNA, our brains and our most ancient stories. And he shows that these stories have survived because they still provide guidance in dealing with uncertainty, and the unavoidable unknown.
  • this is why many of the rules in this book, being based on Maps of Meaning, have an element of universality to them.
  • We are ambivalent about rules, even when we know they are good for us. If we are spirited souls, if we have character, rules seem restrictive, an affront to our sense of agency and our pride in working out our own lives. Why should we be judged according to another’s rule?
  • And he felt he had to understand the ideologies that drove totalitarian regimes to a variant of that same behaviour: killing their own citizens.
  • Ideologies are simple ideas, disguised as science or philosophy, that purport to explain the complexity of the world and offer remedies that will perfect it.
  • Ideologues are people who pretend they know how to “make the world a better place” before they’ve taken care of their own chaos within.
  • Ideologies are substitutes for true knowledge, and ideologues are always dangerous when they come to power, because a simple-minded I-know-it-all approach is no match for the complexity of existence.
  • To understand ideology, Jordan read extensively about not only the Soviet gulag, but also the Holocaust and the rise of Nazism. I had never before met a person, born Christian and of my generation, who was so utterly tormented by what happened in Europe to the Jews, and who had worked so hard to understand how it could have occurred.
  • I saw what now millions have seen online: a brilliant, often dazzling public speaker who was at his best riffing like a jazz artist; at times he resembled an ardent Prairie preacher (not in evangelizing, but in his passion, in his ability to tell stories that convey the life-stakes that go with believing or disbelieving various ideas). Then he’d just as easily switch to do a breathtakingly systematic summary of a series of scientific studies. He was a master at helping students become more reflective, and take themselves and their futures seriously. He taught them to respect many of the greatest books ever written. He gave vivid examples from clinical practice, was (appropriately) self-revealing, even of his own vulnerabilities, and made fascinating links between evolution, the brain and religious stories.
  • Above all, he alerted his students to topics rarely discussed in university, such as the simple fact that all the ancients, from Buddha to the biblical authors, knew what every slightly worn-out adult knows, that life is suffering.
  • chances are, if you or someone you love is not suffering now, they will be within five years, unless you are freakishly lucky. Rearing kids is hard, work is hard, aging, sickness and death are hard, and Jordan emphasized that doing all that totally on your own, without the benefit of a loving relationship, or wisdom, or the psychological insights of the greatest psychologists, only makes it harder.
  • focused on triumphant heroes. In all these triumph stories, the hero has to go into the unknown, into an unexplored territory, and deal with a new great challenge and take great risks. In the process, something of himself has to die, or be given up, so he can be reborn and meet the challenge. This requires courage, something rarely discussed in a psychology class or textbook.
  • Jordan
  • views of his first YouTube statements quickly numbered in the hundreds of thousands. But people have kept listening because what he is saying meets a deep and unarticulated need. And that is because alongside our wish to be free of rules, we all search for structure.
  • the first generation to have been so thoroughly taught two seemingly contradictory ideas about morality, simultaneously—at their schools, colleges and universities, by many in my own generation. This contradiction has left them at times disoriented and uncertain, without guidance and, more tragically, deprived of riches they don’t even know exist.
  • morality and the rules associated with it are just a matter of personal opinion or happenstance, “relative to” or “related to” a particular framework, such as one’s ethnicity, one’s upbringing, or the culture or historical…
  • The first idea or teaching is that morality is relative, at best a…
  • So, the decent thing to do—once it becomes apparent how arbitrary your, and your society’s, “moral values” are—is to show tolerance for people who think differently, and…
  • for many people one of the worst character flaws a person can have is to be “judgmental.”* And, since we don’t know right from wrong, or what is good, just about the most inappropriate thing an adult can…
  • That emphasis on tolerance is so paramount that for many people one of the worst character flaws a person can have is to be “judgmental.”* And, since we don’t know right from wrong, or what is good, just about the most inappropriate thing an…
  • And so a generation has been raised untutored in what was once called, aptly, “practical wisdom,” which guided previous generations. Millennials, often told they have received the finest education available anywhere, have actually…
  • professors, chose to devalue thousands of years of human knowledge about how to acquire virtue, dismissing it as passé, “…
  • They were so successful at it that the very word “virtue” sounds out of date, and someone using it appears…
  • The study of virtue is not quite the same as the study of morals (right and wrong, good and evil). Aristotle defined the virtues simply as the ways of behaving that are most conducive to happiness in life. Vice was…
  • Cultivating judgment about the difference between virtue and vice is the beginning of wisdom, something…
  • By contrast, our modern relativism begins by asserting that making judgments about how to live is impossible, because there is no real good, and no…
  • Thus relativism’s closest approximation to “virtue” is “tolerance.” Only tolerance will provide social cohesion between different groups, and save us from harming each other. On Facebook and other forms of social media, therefore, you signal your so-called…
  • Intolerance of others’ views (no matter how ignorant or incoherent they may be) is not simply wrong; in a world where there is no right or wrong, it is worse: it is a sign you are…
  • But it turns out that many people cannot tolerate the vacuum—the chaos—which is inherent in life, but made worse by this moral relativism; they cannot live without a moral compass,…
  • So, right alongside relativism, we find the spread of nihilism and despair, and also the opposite of moral relativism: the blind certainty offered by ideologies…
  • Dr. Norman Doidge, MD, is the author of The Brain That Changes Itself
  • so we arrive at the second teaching that millennials have been bombarded with. They sign up for a humanities course, to study the greatest books ever written. But they’re not assigned the books; instead they are given…
  • (But the idea that we can easily separate facts and values was and remains naive; to some extent, one’s values determine what one will pay…
  • For the ancients, the discovery that different people have different ideas about how, practically, to live, did not paralyze them; it deepened their understanding of humanity and led to some of the most satisfying conversations human beings have ever had, about how life might be lived.
  • Modern moral relativism has many sources. As we in the West learned more history, we understood that different epochs had different moral codes. As we travelled the seas and explored the globe, we learned of far-flung tribes on different continents whose different moral codes made sense relative to, or within the framework of, their societies. Science played a role, too, by attacking the religious view of the world, and thus undermining the religious grounds for ethics and rules. Materialist social science implied that we could divide the world into facts (which all could observe, and were objective and “real”) and values (…
  • it seems that all human beings are, by some kind of biological endowment, so ineradicably concerned with morality that we create a structure of laws and rules wherever we are. The idea that human life can be free of moral concerns is a fantasy.
  • given that we are moral animals, what must be the effect of our simplistic modern relativism upon us? It means we are hobbling ourselves by pretending to be something we are not. It is a mask, but a strange one, for it mostly deceives the one who wears it.
  • Far better to integrate the best of what we are now learning with the books human beings saw fit to preserve over millennia, and with the stories that have survived, against all odds, time’s tendency to obliterate.
  • these really are rules. And the foremost rule is that you must take responsibility for your own life. Period.
  • Jordan’s message that each individual has ultimate responsibility to bear; that if one wants to live a full life, one first sets one’s own house in order; and only then can one sensibly aim to take on bigger responsibilities.
  • if it’s uncertain that our ideals are attainable, why do we bother reaching in the first place? Because if you don’t reach for them, it is certain you will never feel that your life has meaning.
  • And perhaps because, as unfamiliar and strange as it sounds, in the deepest part of our psyche, we all want to be judged.
  • Instead of despairing about these differences in moral codes, Aristotle argued that though specific rules, laws and customs differed from place to place, what does not differ is that in all places human beings, by their nature, have a proclivity to make rules, laws and customs.
  • Freud never argued (as do some who want all culture to become one huge group therapy session) that one can live one’s entire life without ever making judgments, or without morality. In fact, his point in Civilization and Its Discontents is that civilization only arises when some restraining rules and morality are in place.
  • Aleksandr Solzhenitsyn, the great documenter of the slave-labour-camp horrors of the latter, once wrote that the “pitiful ideology” holding that “human beings are created for happiness” was an ideology “done in by the first blow of the work assigner’s cudgel.”1 In a crisis, the inevitable suffering that life entails can rapidly make a mockery of the idea that happiness is the proper pursuit of the individual. On the radio show, I suggested, instead, that a deeper meaning was required. I noted that the nature of such meaning was constantly re-presented in the great stories of the past, and that it had more to do with developing character in the face of suffering than with happiness.
  • I proposed in Maps of Meaning that the great myths and religious stories of the past, particularly those derived from an earlier, oral tradition, were moral in their intent, rather than descriptive. Thus, they did not concern themselves with what the world was, as a scientist might have it, but with how a human being should act.
  • I suggested that our ancestors portrayed the world as a stage—a drama—instead of a place of objects. I described how I had come
  • to believe that the constituent elements of the world as drama were order and chaos, and not material things.
  • Order is where the people around you act according to well-understood social norms, and remain predictable and cooperative. It’s the world of social structure, explored territory, and familiarity. The state of Order is typically portrayed, symbolically—imaginatively—as masculine.
  • Chaos, by contrast, is where—or when—something unexpected happens.
  • As the antithesis of symbolically masculine order, it’s presented imaginatively as feminine. It’s the new and unpredictable suddenly emerging in the midst of the commonplace familiar. It’s Creation and Destruction,
  • Order is the white, masculine serpent; Chaos, its black, feminine counterpart. The black dot in the white—and the white in the black—indicate the possibility of transformation: just when things seem secure, the unknown can loom, unexpectedly and large. Conversely, just when everything seems lost, new order can emerge from catastrophe and chaos.
  • For the Taoists, meaning is to be found on the border between the ever-entwined pair. To walk that border is to stay on the path of life, the divine Way. And that’s much better than happiness.
  • trying to address a perplexing problem: the reason or reasons for the nuclear standoff of the Cold War. I couldn’t understand how belief systems could be so important to people that they were willing to risk the destruction of the world to protect them. I came to realize that shared belief systems made people intelligible to one another—and that the systems weren’t just about belief.
  • People who live by the same code are rendered mutually predictable to one another. They act in keeping with each other’s expectations and desires. They can cooperate. They can even compete peacefully, because everyone knows what to expect from everyone else.
  • Shared beliefs simplify the world, as well, because people who know what to expect from one another can act together to tame the world. There is perhaps nothing more important than the maintenance of this organization—this simplification. If it’s threatened, the great ship of state rocks.
  • It isn’t precisely that people will fight for what they believe. They will fight, instead, to maintain the match between what they believe, what they expect, and what they desire. They will fight to maintain the match between what they expect and how everyone is acting. It is precisely the maintenance of that match that enables everyone
  • There’s more to it, too. A shared cultural system stabilizes human interaction, but is also a system of value—a hierarchy of value, where some things are given priority and importance and others are not. In the absence of such a system of value, people simply cannot act. In fact, they can’t even perceive, because both action and perception require a goal, and a valid goal is, by necessity, something valued.
  • We experience much of our positive emotion in relation to goals. We are not happy, technically speaking, unless we see ourselves progressing—and the very idea of progression implies value.
  • Worse yet is the fact that the meaning of life without positive value is not simply neutral. Because we are vulnerable and mortal, pain and anxiety are an integral part of human existence. We must have something to set against the suffering that is intrinsic to Being.*2 We must have the meaning inherent in a profound system of value or the horror of existence rapidly becomes paramount. Then, nihilism beckons, with its hopelessness and despair.
  • So: no value, no meaning. Between value systems, however, there is the possibility of conflict. We are thus eternally caught between the most diamantine rock and the hardest of places:
  • loss of group-centred belief renders life chaotic, miserable, intolerable; presence of group-centred belief makes conflict with other groups inevitable.
  • In the West, we have been withdrawing from our tradition-, religion- and even nation-centred cultures, partly to decrease the danger of group conflict. But we are increasingly falling prey to the desperation of meaninglessness, and that is no improvement at all.
  • While writing Maps of Meaning, I was (also) driven by the realization that we can no longer afford conflict—certainly not on the scale of the world conflagrations of the twentieth century.
  • I came to a more complete, personal realization of what the great stories of the past continually insist upon: the centre is occupied by the individual.
  • It is possible to transcend slavish adherence to the group and its doctrines and, simultaneously, to avoid the pitfalls of its opposite extreme, nihilism. It is possible, instead, to find sufficient meaning in individual consciousness and experience.
  • How could the world be freed from the terrible dilemma of conflict, on the one hand, and psychological and social dissolution, on the other? The answer was this: through the elevation and development of the individual, and through the willingness of everyone to shoulder the burden of Being and to take the heroic path. We must each adopt as much responsibility as possible for individual life, society and the world.
  • We must each tell the truth and repair what is in disrepair and break down and recreate what is old and outdated. It is in this manner that we can and must reduce the suffering that poisons the world. It’s asking a lot. It’s asking for everything.
  • the alternative—the horror of authoritarian belief, the chaos of the collapsed state, the tragic catastrophe of the unbridled natural world, the existential angst and weakness of the purposeless
  • individual—is clearly worse.
  • a title: 12 Rules for Life: An Antidote to Chaos. Why did that one rise up above all others? First and foremost, because of its simplicity. It indicates clearly that people need ordering principles, and that chaos otherwise beckons.
  • We require rules, standards, values—alone and together. We’re pack animals, beasts of burden. We must bear a load, to justify our miserable existence. We require routine and tradition. That’s order. Order can become excessive, and that’s not good, but chaos can swamp us, so we drown—and that is also not good. We need to stay on the straight and narrow path.
  • I hope that these rules and their accompanying essays will help people understand what they already know: that the soul of the individual eternally hungers for the heroism of genuine Being, and that the willingness to take on that responsibility is identical to the decision to live a meaningful life.
  • RULE 1   STAND UP STRAIGHT WITH YOUR SHOULDERS BACK
  • Because territory matters, and because the best locales are always in short supply, territory-seeking among animals produces conflict. Conflict, in turn, produces another problem: how to win or lose without the disagreeing parties incurring too great a cost.
  • It’s winner-take-all in the lobster world, just as it is in human societies, where the top 1 percent have as much loot as the bottom 50 percent11—and where the richest eighty-five people have as much as the bottom three and a half billion.
  • This principle is sometimes known as Price’s law, after Derek J. de Solla Price,13 the researcher who discovered its application in science in 1963. It can be modelled using an approximately L-shaped graph, with number of people on the vertical axis, and productivity or resources on the horizontal.
  • Instead of undertaking the computationally difficult task of identifying the best man, the females outsource the problem to the machine-like calculations of the dominance hierarchy. They let the males fight it out and peel their paramours from the top.
  • The dominant male, with his upright and confident posture, not only gets the prime real estate and easiest access to the best hunting grounds. He also gets all the girls. It is exponentially more worthwhile to be successful, if you are a lobster, and male.
  • dominance hierarchies have been an essentially permanent feature of the environment to which all complex life has adapted. A third of a billion years ago, brains and nervous systems were comparatively simple. Nonetheless, they already had the structure and neurochemistry necessary to process information about status and society. The importance of this fact can hardly be overstated.
  • evolution works, in large part, through variation and natural selection. Variation exists for many reasons, including gene-shuffling (to put it simply) and random mutation. Individuals vary within a species for such reasons. Nature chooses from among them, across time. That theory, as stated, appears to account for the continual alteration of life-forms over the eons.
  • But there’s an additional question lurking under the surface: what exactly is the “nature” in “natural selection”? What exactly is “the environment” to which animals adapt?
  • Nature “selects.” The idea of selects contains implicitly nested within it the idea of fitness. It is “fitness” that is “selected.” Fitness, roughly speaking, is the probability that a given organism will leave offspring (will propagate its genes through time). The “fit” in “fitness” is therefore the matching of organismal attribute to environmental demand.
  • But nature, the selecting agent, is not a static selector—not in any simple sense.
  • As the environment supporting a species transforms and changes, the features that make a given individual successful in surviving and reproducing also transform and change. Thus, the theory of natural selection does not posit creatures matching themselves ever more precisely to a template specified by the world. It is more that creatures are in a dance with nature, albeit one that is deadly.
  • Nature is not simply dynamic, either. Some things change quickly, but they are nested within other things that change less quickly (music
  • It’s chaos, within order, within chaos, within higher order. The order that is most real is the order that is most unchanging—and that is not necessarily the order that is most easily seen. The leaf, when perceived, might blind the observer to the tree. The tree can blind him to the forest.
  • It is also a mistake to conceptualize nature romantically.
  • Unfortunately, “the environment” is also elephantiasis and guinea worms (don’t ask), anopheles mosquitoes and malaria, starvation-level droughts, AIDS and the Black Plague.
  • It is because of the existence of such things, of course, that we attempt to modify our surroundings, protecting our children, building cities and transportation systems and growing food and generating power.
  • this brings us to a third erroneous concept: that nature is something strictly segregated from the cultural constructs that have emerged within it.
  • It does not matter whether that feature is physical and biological, or social and cultural. All that matters, from a Darwinian perspective, is permanence—and the dominance hierarchy, however social or cultural it might appear, has been around for some half a billion years.
  • The dominance hierarchy is not capitalism. It’s not communism, either, for that matter. It’s not the military-industrial complex. It’s not the patriarchy—that disposable, malleable, arbitrary cultural artefact. It’s not even a human creation; not in the most profound sense. It is instead a near-eternal aspect of the environment, and much of what is blamed on these more ephemeral manifestations is a consequence of its unchanging existence.
  • We were struggling for position before we had skin, or hands, or lungs, or bones. There is little more natural than culture. Dominance hierarchies are older than trees.
  • The part of our brain that keeps track of our position in the dominance hierarchy is therefore exceptionally ancient and fundamental.17 It is a master control system, modulating our perceptions, values, emotions, thoughts and actions. It powerfully affects every aspect of our Being, conscious and unconscious alike.
  • The ancient part of your brain specialized for assessing dominance watches how you are treated by other people. On that evidence, it renders a determination of your value and assigns you a status. If you are judged by your peers as of little worth, the counter restricts serotonin availability. That makes you much more physically and psychologically reactive to any circumstance or event that might produce emotion, particularly if it is negative. You need that reactivity. Emergencies are common at the bottom, and you must be ready to survive. Unfortunately, that physical hyper-response, that constant alertness, burns up a lot of precious energy and physical resources.
  • It will leave you far more likely to live, or die, carelessly, for a rare opportunity at pleasure, when it manifests itself. The physical demands of emergency preparedness will wear you down in every way.21
  • If you have a high status, on the other hand, the counter’s cold, pre-reptilian mechanics assume that your niche is secure, productive
  • You can delay gratification, without forgoing it forever. You can afford to be a reliable and thoughtful citizen.
  • Sometimes, however, the counter mechanism can go wrong. Erratic habits of sleeping and eating can interfere with its function. Uncertainty can throw it for a loop. The body, with its various parts,
  • needs
  • to function like a well-rehearsed orchestra. Every system must play its role properly, and at exactly the right time, or noise and chaos ensue. It is for this reason that routine is so necessary. The acts of life we repeat every day need to be automatized. They must be turned into stable and reliable habits, so they lose their complexity and gain predictability and simplicity.
  • It is for such reasons that I always ask my clinical clients first about sleep. Do they wake up in the morning at approximately the time the typical person wakes up, and at the same time every day?
  • The next thing I ask about is breakfast. I counsel my clients to eat a fat and protein-heavy breakfast as soon as possible after they awaken (no simple carbohydrates, no sugars,
  • I have had many clients whose anxiety was reduced to subclinical levels merely because they started to sleep on a predictable schedule and eat breakfast.
  • Other bad habits can also interfere with the counter’s accuracy.
  • There are many systems of interaction between brain, body and social world that can get caught in positive feedback loops. Depressed people, for example, can start feeling useless and burdensome, as well as grief-stricken and pained. This makes them withdraw from contact with friends and family. Then the withdrawal makes them more lonesome and isolated, and more likely to feel useless and burdensome. Then they withdraw more. In this manner, depression spirals and amplifies.
  • If someone is badly hurt at some point in life—traumatized—the dominance counter can transform in a manner that makes additional hurt more rather than less likely. This often happens in the case of people, now adults, who were viciously bullied during childhood or adolescence. They become anxious and easily upset. They shield themselves with a defensive crouch, and avoid the direct eye contact interpretable as a dominance challenge.
  • With their capacity for aggression strait-jacketed within a too-narrow morality, those who are only or merely compassionate and self-sacrificing (and naïve and exploitable) cannot call forth the genuinely righteous and appropriately self-protective anger necessary to defend themselves. If you can bite, you generally don’t have to. When skillfully integrated, the ability to respond with aggression and violence decreases rather than increases the probability that actual aggression will become necessary.
  • Naive, harmless people usually guide their perceptions and actions with a few simple axioms: people are basically good; no one really wants to hurt anyone else; the threat (and, certainly, the use) of force, physical or otherwise, is wrong. These axioms collapse, or worse, in the presence of
  • individuals who are genuinely malevolent.27
  • I have had clients who were terrified into literally years of daily hysterical convulsions by the sheer look of malevolence on their attackers’ faces. Such individuals typically come from hyper-sheltered families, where nothing
  • terrible is allowed to exist, and everything is fairyland wonderful (or else).
  • When the wakening occurs—when once-naïve people recognize in themselves the seeds of evil and monstrosity, and see themselves as dangerous (at least potentially)— their fear decreases. They develop more self-respect. Then, perhaps, they begin to resist oppression. They see that they have the ability to withstand, because they are terrible too. They see they can and must stand up, because they begin to understand how genuinely monstrous they will become, otherwise,
  • There is very little difference between the capacity for mayhem and destruction, integrated, and strength of character. This is one of the most difficult lessons of life.
  • even if you came by your poor posture honestly—even if you were unpopular or bullied at home or in grade school28—it’s not necessarily appropriate now. Circumstances change. If you slump around, with the same bearing that characterizes a defeated lobster, people will assign you a lower status, and the old counter that you share with crustaceans, sitting at the very base of your brain, will assign you a low dominance number.
  • the other, far more optimistic lesson of Price’s law and the Pareto distribution: those who start to have will probably get more.
  • Some of these upwardly moving loops can occur in your own private, subjective space.
  • If you are asked to move the muscles one by one into a position that looks happy, you will report feeling happier. Emotion is partly bodily expression, and can be amplified (or dampened) by that expression.29
  • To stand up straight with your shoulders back is to accept the terrible responsibility of life, with eyes wide open.
  • It means deciding to voluntarily transform the chaos of potential into the realities of habitable order. It means adopting the burden of self-conscious vulnerability, and accepting the end of the unconscious paradise of childhood, where finitude and mortality are only dimly comprehended. It means willingly undertaking the sacrifices necessary to generate a productive and meaningful reality (it means acting to please God, in the ancient language).
  • So, attend carefully to your posture. Quit drooping and hunching around. Speak your mind. Put your desires forward, as if you had a right to them—at least the same right as others. Walk tall and gaze forthrightly ahead. Dare to be dangerous. Encourage the serotonin to flow plentifully through the neural pathways desperate for its calming influence.
  • Thus emboldened, you will embark on the voyage of your life, let your light shine, so to speak, on the heavenly hill, and pursue your rightful destiny. Then the meaning of your life may be sufficient to keep the corrupting influence of mortal despair at bay. Then you may be able to accept the terrible burden of the World, and find joy.
  • RULE 2   TREAT YOURSELF LIKE SOMEONE YOU ARE RESPONSIBLE FOR HELPING
  • People are better at filling and properly administering prescription medication to their pets than to themselves. That
  • It is difficult to conclude anything from this set of facts except that people appear to love their dogs, cats, ferrets and birds (and maybe even their lizards) more than themselves. How horrible is that? How much shame must exist, for something like that to be true? What could it be about people that makes them prefer their pets to themselves?
  • To understand Genesis 1, the Priestly story, with its insistence on speech as the fundamental creative force, it is first necessary to review a few fundamental, ancient assumptions (these are markedly different in type and intent from the assumptions of science, which are, historically speaking, quite novel).
  • those who existed during the distant time in which the foundational epics of our culture emerged were much more concerned with the actions that dictated survival (and with interpreting the world in a manner commensurate with that goal) than with anything approximating what we now understand as objective truth.
  • Before the dawn of the scientific worldview, reality was construed differently. Being was understood as a place of action, not a place of things.31 It was understood as something more akin to story or drama. That story or drama was lived, subjective experience, as it manifested itself moment to moment in the consciousness of every living person.
  • subjective pain. That’s something so real no argument can stand against it. Everyone acts as if their pain is real—ultimately, finally real. Pain matters, more than matter matters. It is for this reason, I believe, that so many of the world’s traditions regard the suffering attendant upon existence as the irreducible truth of Being.
  • In any case, that which we subjectively experience can be likened much more to a novel or a movie than to a scientific description of physical reality.
  • The Domain, Not of Matter, but of What Matters
  • the world of experience has primal constituents, as well. These are the necessary elements whose interactions define drama and fiction. One of these is chaos. Another is order. The third (as there are three) is the process that mediates between the two, which appears identical to what modern people call consciousness.
  • Chaos is the domain of ignorance itself. It’s unexplored territory. Chaos is what extends, eternally and without limit, beyond the boundaries of all states, all ideas, and all disciplines. It’s the foreigner, the stranger, the member of another gang, the rustle in the bushes in the night-time,
  • It is, in short, all those things and situations we neither know nor understand.
  • Chaos is also the formless potential from which the God of Genesis 1 called forth order using language at the beginning of time. It’s the same potential from which we, made in that Image, call forth the novel and ever-changing moments of our lives. And Chaos is freedom, dreadful freedom, too.
  • Order, by contrast, is explored territory. That’s the hundreds-of-millions-of-years-old hierarchy of place, position and authority. That’s the structure of society. It’s the structure provided by biology, too—particularly insofar as you are adapted, as you are, to the structure of society. Order is tribe, religion, hearth, home and country.
  • Order is the public façade we’re called upon to wear, the politeness of a gathering of civilized strangers, and the thin ice on which we all skate. Order is the place where the behavior of the world matches our expectations and our desires; the place where all things turn out the way we want them to.
  • But order is sometimes tyranny and stultification, as well, when the demand for certainty and uniformity and purity becomes too one-sided.
  • In order, we’re able to think about things in the long term. There, things work, and we’re stable, calm and competent. We seldom leave places we
  • understand—geographical or conceptual—for that reason, and we certainly do not like it when we are compelled to or when it happens accidentally.
  • When the same person betrays you, sells you out, you move from the daytime world of clarity and light to the dark underworld of chaos, confusion and despair. That’s the same move you make, and the same place you visit, when the company you work for starts to fail and your job is placed in doubt.
  • Before the Twin Towers fell—that was order. Chaos manifested itself afterward. Everyone felt it. The very air became uncertain. What exactly was it that fell? Wrong question. What exactly remained standing? That was the issue at hand.
  • Chaos is the deep ocean bottom to which Pinocchio voyaged to rescue his father from Monstro, whale and fire-breathing dragon. That journey into darkness and rescue is the most difficult thing a puppet must do, if he wants to be real; if he wants to extract himself from the temptations of deceit and acting and victimization and impulsive pleasure and totalitarian subjugation; if he wants to take his place as a genuine Being in the world.
  • Chaos is the new place and time that emerges when tragedy strikes suddenly, or malevolence reveals its paralyzing visage, even in the confines of your own home. Something unexpected or undesired can always make its appearance, when a plan is being laid out, regardless of how familiar the circumstances.
  • Our brains respond instantly when chaos appears, with simple, hyper-fast circuits maintained from the ancient days, when our ancestors dwelled in trees, and snakes struck in a flash.32 After that nigh-instantaneous, deeply reflexive bodily response comes the later-evolving, more complex but slower responses of emotions—and, after that, comes thinking, of the higher order, which can extend over seconds, minutes or years. All that response is instinctive, in some sense—but the faster the response, the more instinctive.
  • Things or objects are part of the objective world. They’re inanimate; spiritless. They’re dead. This is not true of chaos and order. Those are perceived, experienced and understood (to the degree that they are understood at all) as personalities—and that is just as true of the perceptions, experiences and understanding of modern people as their ancient forebears. It’s just that moderners don’t notice.
  • Perception of things as entities with personality also occurs before perception of things as things. This is particularly true of the action of others,34 living others, but we also see the non-living “objective world” as animated, with purpose and intent.
  • This is because of the operation of what psychologists have called “the hyperactive agency detector” within us.35 We evolved, over millennia, within intensely social circumstances. This means that the most significant elements of our environment of origin were personalities, not things, objects or situations.
  • The personalities we have evolved to perceive have been around, in predictable form, and in typical, hierarchical configurations, forever, for all intents and purposes. They have been…
  • the category of “parent” and/or “child” has been around for 200 million years. That’s longer than birds have existed. That’s longer than flowers have grown. It’s not a billion years, but it’s still a very long time. It’s plenty long enough for male and female and parent and child to serve as vital and fundamental parts of the environment to which we have adapted. This means that male and female and parent and child are…
  • Our brains are deeply social. Other creatures (particularly, other humans) were crucially important to us as we lived, mated and evolved. Those creatures were…
  • From a Darwinian perspective, nature—reality itself; the environment, itself—is what selects. The environment cannot be defined in any more fundamental manner. It is not mere inert matter. Reality itself is whatever we contend with when we are striving to survive and reproduce. A…
  • as our brain capacity increased and we developed curiosity to spare, we became increasingly aware of and curious about the nature of the world—what we eventually conceptualized as the objective…
  • “outside” is not merely unexplored physical territory. Outside is outside of what we currently understand—and understanding is dealing with and coping with…
  • when we first began to perceive the unknown, chaotic, non-animal world, we used categories that had originally evolved to represent the pre-human animal social world. Our minds are far older than mere…
  • Our most…
  • category—as old, in some sense, as the sexual act itself—appears to be that of sex, male and female. We appear to have taken that primordial knowledge of structured, creative opposition and…
  • Order, the known, appears symbolically associated with masculinity (as illustrated in the aforementioned yang of the Taoist yin-yang symbol). This is perhaps because the primary…
  • Chaos—the unknown—is symbolically associated with the feminine. This is partly because all the things we have come to know were born, originally, of the unknown, just as all beings we encounter were born of mothers. Chaos is mater, origin, source, mother; materia, the substance from which all things are made.
  • In its positive guise, chaos is possibility itself, the source of ideas, the mysterious realm of gestation and birth. As a negative force, it’s the impenetrable darkness of a cave and the accident by the side of the road.
  • Chaos, the eternal feminine, is also the crushing force of sexual selection.
  • Most men do not meet female human standards. It is for this reason that women on dating sites rate 85 percent of men as below average in attractiveness.40
  • Women’s proclivity to say no, more than any other force, has shaped our evolution into the creative, industrious, upright, large-brained (competitive, aggressive, domineering) creatures that we are.42 It is Nature as Woman who says, “Well, bucko, you’re good enough for a friend, but my experience of you so far has not indicated the suitability of your genetic material for continued propagation.”
  • Many things begin to fall into place when you begin to consciously understand the world in this manner. It’s as if the knowledge of your body and soul falls into alignment with the knowledge of your intellect.
  • And there’s more: such knowledge is proscriptive, as well as descriptive. This is the kind of knowing what that helps you know how. This is the kind of is from which you can derive an ought. The Taoist juxtaposition of yin and yang, for example, doesn’t simply portray chaos and order as the fundamental elements of Being—it also tells you how to act.
  • The Way, the Taoist path of life, is represented by (or exists on) the border between the twin serpents. The Way is the path of proper Being. It’s the same Way as that referred to by Christ in John 14:6: I am the way, and the truth and the life. The same idea is expressed in Matthew 7:14: Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.
  • We eternally inhabit order, surrounded by chaos. We eternally occupy known territory, surrounded by the unknown. We experience meaningful engagement when we mediate appropriately between them. We are adapted, in the deepest Darwinian sense, not to the world of objects, but to the meta-realities of order and chaos, yang and yin. Chaos and order make up the eternal, transcendent environment of the living.
  • To straddle that fundamental duality is to be balanced: to have one foot firmly planted in order and security, and the other in chaos, possibility, growth and adventure.
  • Chaos and order are fundamental elements because every lived situation (even every conceivable lived situation) is made up of both.
  • you need to place one foot in what you have mastered and understood and the other in what you are currently exploring and mastering. Then you have positioned yourself where the terror of existence is under control and you are secure, but where you are also alert and engaged. That is where there is something new to master and some way that you can be improved. That is where meaning is to be found.
  • The serpent in Eden therefore means the same thing as the black dot in the yin side of the Taoist yin/yang symbol of totality—that is, the possibility of the unknown and revolutionary suddenly manifesting itself where everything appears calm.
  • The outside, chaos, always sneaks into the inside, because nothing can be completely walled off from the rest of reality. So even the ultimate in safe spaces inevitably harbours a snake.
  • We have seen the enemy, after all, and he is us. The snake inhabits each of our souls.
  • The worst of all possible snakes is the eternal human proclivity for evil. The worst of all possible snakes is psychological, spiritual, personal, internal. No walls, however tall, will keep that out. Even if the fortress were thick enough, in principle, to keep everything bad whatsoever outside, it would immediately appear again within.
  • I have learned that these old stories contain nothing superfluous. Anything accidental—anything that does not serve the plot—has long been forgotten in the telling. As the Russian playwright Anton Chekhov advised, “If there is a rifle hanging on the wall in act one, it must be fired in the next act. Otherwise it has no
  • business being there.”50
  • Eve immediately shares the fruit with Adam. That makes him self-conscious. Little has changed. Women have been making men self-conscious since the beginning of time. They do this primarily by rejecting them—but they also do it by shaming them, if men do not take responsibility. Since women bear the primary burden of reproduction, it’s no wonder. It is very hard to see how it could be otherwise. But the capacity of women to shame men and render them self-conscious is still a primal force of nature.
  • What does it mean to know yourself naked
  • Naked means vulnerable and easily damaged. Naked means subject to judgment for beauty and health. Naked means unprotected and unarmed in the jungle of nature and man. This is why Adam and Eve became ashamed, immediately after their eyes were opened. They could see—and what they first saw was themselves.
  • In their vulnerability, now fully realized, they felt unworthy to stand before God.
  • Beauty shames the ugly. Strength shames the weak. Death shames the living—and the Ideal shames us all.
  • He tells the woman that she will now bring forth children in sorrow, and desire an unworthy, sometimes resentful man, who will in consequence lord her biological fate over her, permanently. What might this mean? It could just mean that God is a patriarchal tyrant, as politically motivated interpretations of the ancient story insist. I think it’s merely descriptive.
  • women pay a high price for pregnancy and child-rearing, particularly in the early stages, and that one of the inevitable consequences is increased dependence upon the sometimes unreliable and always problematic good graces of men.
  • then God banishes the first man and the first woman from Paradise, out of infancy, out of the unconscious animal world, into the horrors of history itself. And then He puts cherubim and a flaming sword at the gate of Eden, just to stop them from eating the Fruit of the Tree of Life.
  • Perhaps Heaven is something you must build, and immortality something you must earn.
  • so we return to our original query: Why would someone buy prescription medication for his dog, and then so carefully administer it, when he would not do the same for himself?
  • Why should anyone take care of anything as naked, ugly, ashamed, frightened, worthless, cowardly, resentful, defensive and accusatory as a descendant of Adam? Even if that thing, that being, is himself?
  • We know how we are naked, and how that nakedness can be exploited—and that means we know how others are naked, and how they can be exploited. We can terrify other people, consciously. We can hurt and humiliate them for faults we understand only too well. We can torture them—literally—slowly, artfully and terribly. That’s far more than predation. That’s a qualitative shift in understanding. That’s a cataclysm as large as the development of self-consciousness itself. That’s the entry of the knowledge of Good and Evil into the world.
  • Only man could conceive of the rack, the iron maiden and the thumbscrew. Only man will inflict suffering for the sake of suffering. That is the best definition of evil I have been able to formulate.
  • with this realization we have well-nigh full legitimization of the idea, very unpopular in modern intellectual circles, of Original Sin.
  • Human beings have a great capacity for wrongdoing. It’s an attribute that is unique in the world of life. We can and do make things worse, voluntarily, with full knowledge of what we are doing (as well as accidentally, and carelessly, and in a manner that is willfully blind). Given that terrible capacity, that proclivity for malevolent actions, is it any wonder we have a hard time taking care of ourselves, or others—or even that we doubt the value of the entire human enterprise?
  • The juxtaposition of Genesis 1 with Genesis 2 & 3 (the latter two chapters outlining the fall of man, describing why our lot is so tragedy-ridden and ethically torturous) produces a narrative sequence almost unbearable in its profundity. The moral of Genesis 1 is that Being brought into existence through true speech is Good.
  • The original Man and Woman, existing in unbroken unity with their Creator, did not appear conscious (and certainly not self-conscious). Their eyes were not open. But, in their perfection, they were also less, not more, than their post-Fall counterparts. Their goodness was something bestowed, rather than deserved or earned.
  • Maybe, even in some cosmic sense (assuming that consciousness itself is a phenomenon of cosmic significance), free choice matters.
  • here’s a proposition: perhaps it is not simply the emergence of self-consciousness and the rise of our moral knowledge of Death and the Fall that besets us and makes us doubt our own worth. Perhaps it is instead our unwillingness—reflected in Adam’s shamed hiding—to walk with God, despite our fragility and propensity for evil.
  • The entire Bible is structured so that everything after the Fall—the history of Israel, the prophets, the coming of Christ—is presented as a remedy for that Fall, a way out of evil. The beginning of conscious history, the rise of the state and all its pathologies of pride and rigidity, the emergence of great moral figures who try to set things right, culminating in the Messiah Himself—that is all part of humanity’s attempt, God willing, to set itself right. And what would that mean?
  • And this is an amazing thing: the answer is already implicit in Genesis 1: to embody the Image of God—to speak out of chaos the Being that is Good—but to do so consciously, of our own free choice.
  • Back is the way forward—as T. S. Eliot so rightly insisted
  • We shall not cease from exploration And the end of all our exploring Will be to arrive where we started And know the place for the first time.
  • If we wish to take care of ourselves properly, we would have to respect ourselves—but we don’t, because we are—not least in our own eyes—fallen creatures.
  • If we lived in Truth; if we spoke the Truth—then we could walk with God once again, and respect ourselves, and others, and the world. Then we might treat ourselves like people we cared for.
  • We might strive to set the world straight. We might orient it toward Heaven, where we would want people we cared for to dwell, instead of Hell, where our resentment and hatred would eternally sentence everyone.
  • Then, the primary moral issue confronting society was control of violent, impulsive selfishness and the mindless greed and brutality that accompanies it.
  • It is easy to believe that people are arrogant, and egotistical, and always looking out for themselves. The cynicism that makes that opinion a universal truism is widespread and fashionable.
  • But such an orientation to the world is not at all characteristic of many people. They have the opposite problem: they shoulder intolerable burdens of self-disgust, self-contempt, shame and self-consciousness. Thus, instead of narcissistically inflating their own importance, they don’t value themselves at all, and they don’t take care of themselves with attention and skill.
  • Christ’s archetypal death exists as an example of how to accept finitude, betrayal and tyranny heroically—how to walk with God despite the tragedy of self-conscious knowledge—and not as a directive to victimize ourselves in the service of others.
  • To sacrifice ourselves to God (to the highest good, if you like) does not mean to suffer silently and willingly when some person or organization demands more from us, consistently, than is offered in return. That means we are supporting tyranny, and allowing ourselves to be treated like slaves.
  • I learned two very important lessons from Carl Jung, the famous Swiss depth psychologist, about “doing unto others as you would have them do unto you” or “loving your neighbour as yourself.”
  • The first lesson was that neither of these statements has anything to do with being nice. The second was that both are equations, rather than injunctions.
  • If I am someone’s friend, family member, or lover, then I am morally obliged to bargain as hard on my own behalf as they are on theirs.
  • there is little difference between standing up and speaking for yourself, when you are being bullied or otherwise tormented and enslaved, and standing up and speaking for someone else.
  • you do not simply belong to yourself. You are not simply your own possession to torture and mistreat. This is partly because your Being is inexorably tied up with that of others, and your mistreatment of yourself can have catastrophic consequences for others.
  • metaphorically speaking, there is also this: you have a spark of the divine in you, which belongs not to you, but to God. We are, after all—according to Genesis—made in His image.
  • We can make order from chaos—and vice versa—in our way, with our words. So, we may not exactly be God, but we’re not exactly nothing, either.
  • In my own periods of darkness, in the underworld of the soul, I find myself frequently overcome and amazed by the ability of people to befriend each other, to love their intimate partners and parents and children, and to do what they must do to keep the machinery of the world running.
  • It is this sympathy that should be the proper medicament for self-conscious self-contempt, which has its justification, but is only half the full and proper story. Hatred for self and mankind must be balanced with gratefulness for tradition and the state and astonishment at what normal, everyday people accomplish
  • You have some vital role to play in the unfolding destiny of the world. You are, therefore, morally obliged to take care of yourself.
  • To treat yourself as if you were someone you are responsible for helping is, instead, to consider what would be truly good for you. This is not “what you want.” It is also not “what would make you happy.”
  • You must help a child become a virtuous, responsible, awake being, capable of full reciprocity—able to take care of himself and others, and to thrive while doing so. Why would you think it acceptable to do anything less for yourself?
  • You need to know who you are, so that you understand your armament and bolster yourself in respect to your limitations. You need to know where you are going, so that you can limit the extent of chaos in your life, restructure order, and bring the divine force of Hope to bear on the world.
  • You need to determine how to act toward yourself so that you are most likely to become and to stay a good person.
  • Don’t underestimate the power of vision and direction. These are irresistible forces, able to transform what might appear to be unconquerable obstacles into traversable pathways and expanding opportunities.
  • Once having understood Hell, researched it, so to speak—particularly your
  • own individual Hell—you could decide against going there or creating that.
  • You could, in fact, devote your life to this. That would give you a Meaning, with a capital M. That would justify your miserable existence.
  • That would atone for your sinful nature, and replace your shame and self-consciousness with the natural pride and forthright confidence of someone who has learned once again to walk with God in the Garden.
  • RULE 3   MAKE FRIENDS WITH PEOPLE WHO WANT THE BEST FOR YOU
  • It would be more romantic, I suppose, to suggest that we would have all jumped at the chance for something more productive, bored out of our skulls as we were. But it’s not true. We were all too prematurely cynical and world-weary and leery of responsibility to stick to the debating clubs and Air Cadets and school sports that the adults around us tried to organize. Doing anything wasn’t cool.
  • When you move, everything is up in the air, at least for a while. It’s stressful, but in the chaos there are new possibilities. People, including you, can’t hem you in with their old notions. You get shaken out of your ruts. You can make new, better ruts, with people aiming at better things. I thought this was just a natural development. I thought that every person who moved would have—and want—the same phoenix-like experience.
  • What was it that made Chris and Carl and Ed unable (or, worse, perhaps, unwilling) to move or to change their friendships and improve the circumstances of their lives? Was it inevitable—a consequence of their own limitations, nascent illnesses and traumas of the past?
  • Why did he—like his cousin, like my other friends—continually choose people who, and places that, were not good for him?
  • perhaps, they don’t want the trouble of better. Freud called this a “repetition compulsion.” He thought of it as an unconscious drive to repeat the horrors of the past
  • People create their worlds with the tools they have directly at hand. Faulty tools produce faulty results. Repeated use of the same faulty tools produces the same faulty results.
  • It is in this manner that those who fail to learn from the past doom themselves to repeat it. It’s partly fate. It’s partly inability. It’s partly…unwillingness to learn? Refusal to learn? Motivated refusal to learn?
  • People choose friends who aren’t good for them for other reasons, too. Sometimes it’s because they want to rescue someone.
  • it is not easy to distinguish between someone truly wanting and needing help and someone who is merely exploiting a willing helper. The distinction is difficult even for the person who is wanting and needing and possibly exploiting.
  • When it’s not just naïveté, the attempt to rescue someone is often fuelled by vanity and narcissism.
  • But Christ himself, you might object, befriended tax-collectors and prostitutes. How dare I cast aspersions on the motives of those who are trying to help? But Christ was the archetypal perfect man. And you’re you.
  • How do you know that your attempts to pull someone up won’t instead bring them—or you—further down?
  • The same thing happens when well-meaning counsellors place a delinquent teen among comparatively civilized peers. The delinquency spreads, not the stability.65 Down is a lot easier than up.
  • maybe you’re saving someone because you want to convince yourself that the strength of your character is more than just a side effect of your luck and birthplace. Or maybe it’s because it’s easier to look virtuous when standing alongside someone utterly irresponsible.
  • Or maybe you have no plan, genuine or otherwise, to rescue anybody. You’re associating with people who are bad for you not because it’s better for anyone, but because it’s easier.
  • You know it. Your friends know it. You’re all bound by an implicit contract—one aimed at nihilism, and failure, and suffering of the stupidest sort.
  • Before you help someone, you should find out why that person is in trouble. You shouldn’t merely assume that he or she is a noble victim of unjust circumstances and exploitation. It’s the most unlikely explanation, not the most probable.
  • Besides, if you buy the story that everything terrible just happened on its own, with no personal responsibility on the part of the victim, you deny that person all agency in the past (and, by implication, in the present and future, as well).
  • It is far more likely that a given individual has just decided to reject the path upward, because of its difficulty. Perhaps that should even be your default assumption, when faced with such a situation.
  • failure is easy to understand. No explanation for its existence is required. In the same manner, fear, hatred, addiction, promiscuity, betrayal and deception require no explanation. It’s not the existence of vice, or the indulgence in it, that requires explanation. Vice is easy.
  • Failure is easy, too. It’s easier not to shoulder a burden. It’s easier not to think, and not to do, and not to care. It’s easier to put off until tomorrow what needs to be done today,
  • Success: that’s the mystery. Virtue: that’s what’s inexplicable. To fail, you merely have to cultivate a few bad habits. You just have to bide your time. And once someone has spent enough time cultivating bad habits and biding their time, they are much diminished.
  • I am not saying that there is no hope of redemption. But it is much harder to extract someone
  • from a chasm than to lift him from a ditch. And some chasms are very deep. And there’s not much left of the body at the bottom.
  • Carl Rogers, the famous humanistic psychologist, believed it was impossible to start a therapeutic relationship if the person seeking help did not want to improve.67 Rogers believed it was impossible to convince someone to change for the better. The
  • none of this is a justification for abandoning those in real need to pursue your narrow, blind ambition, in case it has to be said.
  • Here’s something to consider: If you have a friend whose friendship you wouldn’t recommend to your sister, or your father, or your son, why would you have such a friend for yourself?
  • You are not morally obliged to support someone who is making the world a worse place. Quite the opposite. You should choose people who want things to be better, not worse. It’s a good thing, not a selfish thing, to choose people who are good for you.
  • It is for this reason that every good example is a fateful challenge, and every hero, a judge. Michelangelo’s great perfect marble David cries out to its observer: “You could be more than you are.”
  • Don’t think that it is easier to surround yourself with good healthy people than with bad unhealthy people. It’s not. A good, healthy person is an ideal. It requires strength and daring to stand up near such a person.
  • RULE 4   COMPARE YOURSELF TO WHO YOU WERE YESTERDAY, NOT TO WHO SOMEONE ELSE IS TODAY
  • IT WAS EASIER FOR PEOPLE to be good at something when more of us lived in small, rural communities. Someone could be homecoming queen. Someone else could be spelling-bee champ, math whiz or basketball star. There were only one or two mechanics and a couple of teachers. In each of their domains, these local heroes had the opportunity to enjoy the serotonin-fuelled confidence of the victor.
  • Our hierarchies of accomplishment are now dizzyingly vertical.
  • No matter how good you are at something, or how you rank your accomplishments, there is someone out there who makes you look incompetent.
  • We are not equal in ability or outcome, and never will be. A very small number of people produce very much of everything.
  • People are unhappy at the bottom. They get sick there, and remain unknown and unloved. They waste their lives there. They die there. In consequence, the self-denigrating voice in the minds of people weaves a devastating tale. Life is a zero-sum game. Worthlessness is the default condition.
  • It is for such reasons that a whole generation of social psychologists recommended “positive illusions” as the only reliable route to mental health.69 Their credo? Let a lie be your umbrella. A more dismal, wretched, pessimistic philosophy can hardly be imagined:
  • Here is an alternative approach (and one that requires no illusions). If the cards are always stacked against you, perhaps the game you are playing is somehow rigged (perhaps by you, unbeknownst to yourself). If the internal voice makes you doubt the value of your endeavours—or your life, or life itself—perhaps you should stop listening.
  • There will always be people better than you—that’s a cliché of nihilism, like the phrase, In a million years, who’s going to know the difference? The proper response to that statement is not, Well, then, everything is meaningless. It’s, Any idiot can choose a frame of time within which nothing matters.
  • Standards of better or worse are not illusory or unnecessary. If you hadn’t decided that what you are doing right now was better than the alternatives, you wouldn’t be doing it. The idea of a value-free choice is a contradiction in terms. Value judgments are a precondition for action.
  • Furthermore, every activity, once chosen, comes with its own internal standards of accomplishment. If something can be done at all, it can be done better or worse. To do anything at all is therefore to play a game with a defined and valued end, which can always be reached more or less efficiently and elegantly.
  • We might start by considering the all-too-black-and-white words themselves: “success” or “failure.” You are either a success, a comprehensive, singular, over-all good thing, or its opposite, a failure, a comprehensive, singular, irredeemably bad thing.
  • There are vital degrees and gradations of value obliterated by this binary system, and the consequences are not good.
  • there is not just one game at which to succeed or fail. There are many games and, more specifically, many good games—
  • if changing games does not work, you can invent a new one. I
  • and athletic pursuits. You might consider judging your success across all the games you play.
  • When we are very young we are neither individual nor informed. We have not had the time nor gained the wisdom to develop our own standards. In consequence, we must compare ourselves to others, because standards are necessary.
  • As we mature we become, by contrast, increasingly individual and unique. The conditions of our lives become more and more personal and less and less comparable with those of others. Symbolically speaking, this means we must leave the house ruled by our father, and confront the chaos of our individual Being.
  • We must then rediscover the values of our culture—veiled from us by our ignorance, hidden in the dusty treasure-trove of the past—rescue them, and integrate them into our own lives. This is what gives existence its full and necessary meaning.
  • What is it that you actually love? What is it that you genuinely want? Before you can articulate your own standards of value, you must see yourself as a stranger—and then you must get to know yourself. What
  • Dare to be truthful. Dare to articulate yourself, and express (or at least become aware of) what would really justify your life.
  • Consult your resentment. It’s a revelatory emotion, for all its pathology. It’s part of an evil triad: arrogance, deceit, and resentment. Nothing causes more harm than this underworld Trinity. But resentment always means one of two things. Either the resentful person is immature, in which case he or she should shut up, quit whining, and get on with it, or there is tyranny afoot—in which case the person subjugated has a moral obligation to speak up.
  • Be cautious when you’re comparing yourself to others. You’re a singular being, once you’re an adult. You have your own particular, specific problems—financial, intimate, psychological, and otherwise.
  • Those are embedded in the unique broader context of your existence. Your career or job works for you in a personal manner, or it does not, and it does so in a unique interplay with the other specifics of your life.
  • We must see, but to see, we must aim, so we are always aiming. Our minds are built on the hunting-and-gathering platforms of our bodies. To hunt is to specify a target, track it, and throw at it.
  • We live within a framework that defines the present as eternally lacking and the future as eternally better. If we did not see things this way, we would not act at all. We wouldn’t even be able to see, because to see we must focus, and to focus we must pick one thing above all else on which to focus.
  • The disadvantage to all this foresight and creativity is chronic unease and discomfort. Because we always contrast what is with what could be, we have to aim at what could be.
  • The present is eternally flawed. But where you start might not be as important as the direction you are heading. Perhaps happiness is always to be found in the journey uphill, and not in the fleeting sense of satisfaction awaiting at the next peak.
  • Called upon properly, the internal critic will suggest something to set in order, which you could set in order, which you would set in order—voluntarily, without resentment, even with pleasure.
  • “Excuse me,” you might say to yourself, without irony or sarcasm. “I’m trying to reduce some of the unnecessary suffering around here. I could use some help.” Keep the derision at bay. “I’m wondering if there is anything that you would be willing to do? I’d be very grateful for your service.” Ask honestly and with humility. That’s no simple matter.
Javier E

High Debt and Falling Demand Trap New Veterinarians - NYTimes.com - 0 views

www.nytimes.com/...nd-trap-new-veterinarians.html

veterinary demand economics pets

shared by Javier E on 25 Feb 13 - No Cached
  • the total population of pets is going down, along with the sums that owners are willing to spend on the health care of their animals, one of the lesser-known casualties of the recession.
  • “We’re calling for more bodies coming through the veterinary educational pipeline at higher and higher cost at the very point in time that we need fewer and fewer,” says Dr. Eden Myers, a vet in Mount Sterling, Ky., who runs the Web site JustVetData, where she crunches numbers about the profession. “And they are going to get paid less and less.”
  • About 36.1 million households owned at least one cat in 2011, down 6 percent from 2006. During that period, the number of cat visits to the vet declined 13.5 percent. In the business, this is known as “the cat problem.”
  • ...3 more annotations...
  • Not only are there fewer dogs — from 2006 to 2011, the number of dogs in the country dropped for the first time, albeit slightly, to 70 million from 72 million, according to the American Veterinary Medical Association Sourcebook survey — but the amount owners paid to vets fell, too. Owners reported they spent about $20 less a year in inflation-adjusted terms in that five-year span
  • “The estimates are that the horse population is down about 30 percent since 2008,
  • it is hard to talk anyone out of vet school. Many students, like Dr. Schafer, set their hearts on the job at an early age. If you are doing what you have always wanted, and you find it fulfilling, the numbers don’t seem relevant. At least initially.
proudsa

How Badly Will US Exports of Crude Oil Hurt the Environment? | VICE | United States - 0 views

www.vice.com/...crude-oil-fuck-the-environment

shared by proudsa on 09 Jan 16 - No Cached
  • Over the holidays, when most Americans were busy buying stuff and trying to stay cool in the December heat, one of the most significant environmental policies of the last several decades was quietly enacted.
  • The reversal of the oil export ban, along with the expected first shipment of liquefied natural gas to a foreign country ever (expected later this month), is great news for oil and gas producers who've been hit hard by lower and lower prices for their goods in recent years.
  • "It's a huge deal," Jean Su, a lawyer with the environmental nonprofit Center for Biological Diversity, told VICE over the phone. "It's less than a week after the Paris agreement was signed and Obama said the US was committed, then we go and sign a thing that regresses on everything that happened in Paris. It's horrendous."
  • ...9 more annotations...
  • Oil prices dropped from over $100 a barrel in 2014 to just about $35 a barrel today. That's about the same amount it costs to produce a barrel, meaning right now oil producers are making nothing. Natural gas prices are down to their lowest levels in 16 years.
  • Thanks to new technologies, mostly fracking, which allows producers to extract gas and oil from rocks thousands of feet below the surface of the earth with a mix of high-pressured water and chemicals, production of oil skyrocketed from about 5,000 barrels a day in 2008 to 8,700 in 2014.
  • On New Year's Eve a Bahamian tanker called the "Theo T" cruised out of Corpus Christi, Texas with the first batch of crude oil to leave US shores in four decades, thanks to the budget bill that enabled it.
  • The short answer: politics. Without throwing a bone to oil-backed Congresspeople, the budget bill last month would have likely been blocked.
  • The other problem is leakage: Natural gas has been touted by Obama as a "bridge fuel" to get the world off of coal and other dirtier fuels. But it's only better than coal if the vast majority of it doesn't leak into the atmosphere before being burned.
  • negate any of its climate benefits,
  • But it's slightly more clear what oil exports will do: one analysis found exports will allow for 3.3 million more barrels a day of oil to be produced in the US between 2015 and 2035.
  • "We're already on the frontlines of oil and gas production," Raleigh Hoke, an activist with the Gulf Restoration Network, which works with communities affected by oil and gas in Louisiana, told VICE over the phone. "There are already 28 export facilities being constructed along the coast, so that means countless new pipelines through people's backyards, new trains carrying oil which are dangerous, and it hinders our efforts to restore our wetlands."
  • "Frankly we just have to wait until November," Athan Manuel, an organizer at the Sierra Club, told VICE. "And then hope we have an anti-fossil fuel Senate and an anti-fossil fuel President."
annabelteague02

South Africa, Spain restricting dog walking amid coronavirus outbreak | Fox News - 0 views

www.foxnews.com/...king-amid-coronavirus-outbreak

south africa dog walking

shared by annabelteague02 on 27 Mar 20 - No Cached
  • Dog lovers in South Africa have been ordered not to take their beloved pets for a walk for three weeks, Police Minister Bheki Cele said at a news conference.
    • annabelteague02
      annabelteague02 on 27 Mar 20
       
      stuff like this is hard! because it is understandable, but is very very hard on the owner and the pet. if people walk six feet apart it wouldn't be an issue, but i guess there is no way to ensure that everyone is and the risk is too big
  • 24/7 curfew that the police and the military will begin enforcing Friday.South Africans can still leave the house for essential services and to buy necessities like food and medicine. However, the country, unlike New York, has deemed alcohol sales as non-essential.
    • annabelteague02
      annabelteague02 on 27 Mar 20
       
      again, understandable. ideally this is what every country would do, because the coronavirus thrives in groups of people, and this minimizes that possibility. still, i am sure it is very hard on people
andrespardo

First thing: The Trump administration's coronavirus whistleblower | US news | The Guardian - 0 views

www.theguardian.com/...ions-coronavirus-whistleblower

crisis corona international trump US politics economics culture

shared by andrespardo on 23 Apr 20 - No Cached
  • Good morning. A top US government doctor has turned whistleblower after he says he was pushed out of his role in the search for a coronavirus vaccine. Rick Bright told the New York Times he believed he was dismissed as director of the US health department’s Biomedical Advanced Research and Development Authority because he resisted Donald Trump’s push to use an unproven malaria drug, hydroxychloroquine, as a treatment for Covid-19:
  • Contrary to misguided directives, I limited the broad use of chloroquine and hydroxychloroquine, promoted by the administration as a panacea, but which clearly lack scientific merit.
  • Trump and his cheerleaders at Fox News have recently backed away from promoting the possible benefits of hydroxychloroquine, after a trial of the drug in US veterans hospitals went badly. The president told reporters on Wednesday that he had “never heard of” Bright.
  • ...11 more annotations...
  • Despite expressing his support for the anti-lockdown movement, Trump said on Wednesday that he “strongly” disagrees with Georgia governor Brian Kemp’s decision to reopen bowling alleys, hair salons and other businesses this weekend. Many of the state’s business owners have also concluded it is “way too early” to return to normal.
  • A tale of two states.
  • Kentucky
  • The pandemic has made it almost impossible to register new voters using traditional methods in states across the US. That could have a huge impact on November’s election, writes Sam Levine.
  • Mainland China reported 55,000 cases of coronavirus in the country’s first wave of infections. But a study by researchers in Hong Kong suggests that number would have been more like 232,000, had the later adopted definition of a Covid-19 case been applied from the outset.
  • …Mexico, at least 21 doctors and nurses have suffered violent attacks, in public, after being wrongly accused of spreading the disease.
  • This California town is testing everyone
  • doctor from Bolinas, California, says her small town north of San Francisco is hoping to become a “model” for the rest of the country, after resolving to test every single member of its community for Covid-19. The town raised $300,000 through GoFundMe to buy testing equipment for its population of 1,600, to help researchers understand how the virus s
  • cats
  • Two cats in New York state have tested positive for the virus, apparently after catching it from humans – the first confirmed cases of US pets catching Covid-19.
  • Catastrophic’ flooding is coming soon. That’s according to new research, which has found that the number of people affected by floods will double to around 147 million annually by the end of the 2020s.
Javier E

Opinion | The Complicated Truth About Recycling - The New York Times - 0 views

www.nytimes.com/...ng-plastic-paper-aluminum.html

recycling analysis

shared by Javier E on 30 Nov 23 - No Cached
  • Recycling has been called a myth and beyond fixing as we’ve learned that recyclables are being shipped overseas and dumped (true), are leaching toxic chemicals and microplastics (true) and are being used by Big Oil to mislead consumers about the problems with plastics.
  • Recycling is real. I’ve seen it. For the past four years, I’ve traveled the world writing a book about the waste industry, visiting paper mills and e-waste shredders and bottle plants. I’ve visited all kinds of plastics recycling facilities, from gleaming new factories in Britain to smoky, flake-filled shredding operations in India
  • While I’ve seen how recycling has become inseparable from corporate greenwashing, we shouldn’t be so quick to cast it aside. In the short term, at least, it might be the best option we have against our growing waste crisis.
  • ...22 more annotations...
  • One of the most fundamental problems with recycling is that we don’t really know how much of it actually happens because of an opaque global system that too often relies on measuring the material that arrives at the front door of the facility rather than what comes out
  • What we do know is that with plastics, at least, the amount being recycled is much less than most of us assumed.
  • According to the Environmental Protection Agency, two of the most commonly used plastics in America — PET (used in soda bottles) and HDPE (used in milk jugs, among other things) — are “widely recycled,” but the rate is really only about 30 percent
  • Other plastics, like soft wraps and films, sometimes called No. 4 plastics, are not widely accepted in curbside collections.
  • The E.P.A. estimates that just 2.7 percent of polypropylene — the hard plastic known as No. 5, used to make furniture and cleaning bottles — was reprocessed in 2018
  • Crunch the sums, and only around 10 percent of plastics in the United States is recycle
  • the landfill-happy United States is far worse at recycling than other major economies. According to the E.P.A., America’s national recycling rate, just 32 percent, is lower than Britain’s 44 percent, Germany’s 48 percent and South Korea’s 58 percent.
  • the scientific research over decades has repeatedly found that in almost all cases, recycling our waste materials has significant environmental benefits
  • We need clearer labeling of what is and is not actually recyclable and transparency around true recycling rates
  • Recycling steel, for example, saves 72 percent of the energy of producing new steel; it also cuts water use by 40 percent
  • Recycling a ton of aluminum requires only about 5 percent of the energy and saves almost nine tons of bauxite from being hauled from mines
  • Even anti-plastics campaigners agree that recycling plastics, like PET, is better for the climate than burning them — a likely outcome if recycling efforts were to be abandoned.
  • The economic perks are significant, too. Recycling creates as many as 50 jobs for every one created by sending waste to landfills; the E.P.A. estimates that recycling and reuse accounted for 681,000 jobs in the United States alone.
  • That’s even more true in the developing world, where waste pickers rely on recycling for income.
  • before we abandon recycling, we should first try to fix it
  • Companies should be phasing out products that can’t be recycled and designing more products that are easier to recycle and reuse rather than leaving sustainability to their marketing departments.
  • Lawmakers can help by passing new laws, as cities like Seattle and San Francisco have done, to help increase recycling rates and drive investment into the sector.
  • Governments can also ban or restrict many problematic plastics to reduce the amount of needless plastics in our everyday lives, for instance in food packaging
  • According to a 2015 analysis by scientists at the University of Southampton in England, recycling a majority of commonly tossed-out waste materials resulted in a net reduction in greenhouse gas emissions
  • Greater safety regulations are needed to reduce toxic chemical contents and microplastic pollution caused by the recycling process.
  • consumers can do their bit by buying recycled products (and buying less and reusing more).
  • Yes, recycling is broken, but abandon it too soon, and we risk going back to the system of decades past, in which we dumped and burned our garbage without care, in our relentless quest for more. Do that, and like the recycling symbol itself, we really will be going in circles.
Javier E

Social Media and the Devolution of Friendship: Full Essay (Pts I & II) » Cybo... - 0 views

thesocietypages.org/...friendship-full-essay-pts-i-ii

friendship devolution social media social culture

shared by Javier E on 01 Jan 13 - No Cached
  • social networking sites create pressure to put time and effort into tending weak ties, and how it can be impossible to keep up with them all. Personally, I also find it difficult to keep up with my strong ties. I’m a great “pick up where we left off” friend, as are most of the people closest to me (makes sense, right?). I’m decidedly sub-awesome, however, at being in constant contact with more than a few people at a time.
  • the devolution of friendship. As I explain over the course of this essay, I link the devolution of friendship to—but do not “blame” it on—the affordances of various social networking platforms, especially (but not exclusively) so-called “frictionless sharing” features.
  • I’m using the word here in the same way that people use it to talk about the devolution of health care. One example of devolution of health care is some outpatient surgeries: patients are allowed to go home after their operations, but they still require a good deal of post-operative care such as changing bandages, irrigating wounds, administering medications, etc. Whereas before these patients would stay in the hospital and nurses would perform the care-labor necessary for their recoveries, patients must now find their own caregivers (usually family members or friends; sometimes themselves) to perform free care-labor. In this context, devolution marks the shift of labor and responsibility away from the medical establishment and onto the patient; within the patient-medical establishment collaboration, the patient must now provide a greater portion of the necessary work. Similarly, in some ways, we now expect our friends to do a greater portion of the work of being friends with us.
  • ...13 more annotations...
  • In short, “sharing” has become a lot easier and a lot more efficient, but “being shared with” has become much more time-consuming, demanding, and inefficient (especially if we don’t ignore most of our friends most of the time). Given this, expecting our friends to keep up with our social media content isn’t expecting them to meet us halfway; it’s asking them to take on the lion’s share of staying in touch with us. Our jobs (in this role) have gotten easier; our friends’ jobs have gotten harder.
  • We’re busy people; we like the idea of making one announcement on Facebook and being done with it, rather than having to repeat the same story over and over again to different friends individually. We also like not always having to think about which friends might like which stories or songs; we like the idea of sharing with all of our friends at once, and then letting them sort out amongst themselves who is and isn’t interested. Though social media can create burdensome expectations to keep up with strong ties, weak ties, and everyone in between, social media platforms can also be very efficient. Using the same moment of friendship-labor to tend multiple friendships at once kills more birds with fewer stones.
  • sometimes we like the devolution of friendship. When we have to ‘pull’ friendship-content instead of receiving it in a ‘push’, we can pick and choose which content items to pull. We can ignore the baby pictures, or the pet pictures, or the sushi pictures—whatever it is our friends post that we only pretend to care about
  • Within devolved friendship interactions, it takes less effort to be polite while secretly waiting for someone to please just stop talking.
  • While I won’t go so far as to say they’re definitely ‘problems,’ there are two major things about devolved friendship that I think are worth noting. The first is the non-uniform rationalization of friendship-labor, and the second is the depersonalization of friendship-labor.
  • Through social media, “sharing with friends” is rationalized to the point of relentless efficiency. The current apex of such rationalization is frictionless sharing: we no longer need to perform the labor of telling our individual friends about what we read online, or of copy-pasting links and emailing them to “the list,” or of clicking a button for one-step posting of links on our Facebook walls. With frictionless sharing, all we have to do is look, or listen; what we’ve read or watched or listened to is then “shared” or “scrobbled” to our Facebook, Twitter, Tumblr, or whatever other online profiles. Whether we share content actively or passively, however, we feel as though we’ve done our half of the friendship-labor by ‘pushing’ the information to our walls, streams, and tumblelogs. It’s then up to our friends to perform their halves of the friendship-labor by ‘pulling’ the information we share from those platforms.
  • The second thing worth noting is that devolved friendship is also depersonalized friendship.
  • Personal interaction doesn’t just happen on Spotify, and since I was hoping Spotify would be the New Porch, I initially found Spotify to be somewhat lonely-making. It’s the mutual awareness of presence that gives companionate silence its warmth, whether in person or across distance. The silence within Spotify’s many sounds, on the other hand, felt more like being on the outside looking in. This isn’t to say that Spotify can’t be social in a more personal way; once I started sending tracks to my friends, a few of them started sending tracks in return. But it took a lot more work to get to that point, which gets back to the devolution of friendship (as I explain below).
  • I’ve been thinking since, however, on what it means to view our friends as “generalized others.” I may now feel like less of like “creepy stalker” when I click on a song in someone’s Spotify feed, but I don’t exactly feel ‘shared with’ either. Far as I know, I’ve never been SpotiVaguebooked (or SubSpotified?); I have no reason to think anyone is speaking to me personally as they listen to music, or as they choose not to disable scrobbling (if they make that choice consciously at all). I may have been granted the opportunity to view something, but it doesn’t follow that what I’m viewing has anything to do with me unless I choose to make it about me. Devolved friendship means it’s not up to us to interact with our friends personally; instead it’s now up to our friends to make our generalized broadcasts personal.
  • When we consider the lopsided rationalization of ‘sharing’ and ‘shared with,’ as well as the depersonalization of frictionless sharing and generalized broadcasting, what becomes clear is this: the social media deck is stacked in such a way as to make being ‘a self’ easier and more rewarding than being ‘a friend.’
  • It’s easy to share, to broadcast, to put our selves and our tastes and our identity performances out into the world for others to consume; what feedback and friendship we get in return comes in response to comparatively little effort and investment from us. It takes a lot more work, however, to do the consumption, to sift through everything all (or even just some) of our friends produce, to do the work of connecting to our friends’ generalized broadcasts so that we can convert their depersonalized shares into meaningful friendship-labor.
  • We may be prosumers of social media, but the reward structures of social media sites encourage us to place greater emphasis on our roles as share-producers—even though many of us probably spend more time consuming shared content than producing it. There’s a reason for this, of course; the content we produce (for free) is what fuels every last ‘Web 2.0’ machine, and its attendant self-centered sociality is the linchpin of the peculiarly Silicon Valley concept of “Social” (something Nathan Jurgenson and I discuss together in greater detail here). It’s not super-rewarding to be one of ten people who “like” your friend’s shared link, but it can feel rewarding to get 10 “likes” on something you’ve shared—even if you have hundreds or thousands of ‘friends.’ Sharing is easy; dealing with all that shared content is hard.
  • t I wonder sometimes if the shifts in expectation that accompany devolved friendship don’t migrate across platforms and contexts in ways we don’t always see or acknowledge. Social media affects how we see the world—and how we feel about being seen in the world—even when we’re not engaged directly with social media websites. It’s not a stretch, then, to imagine that the affordances of social media platforms might also affect how we see friendship and our obligations as friends most generally.
Javier E

Trump Could Threaten U.S. Rule of Law, Scholars Say - The New York Times - 1 views

www.nytimes.com/...-trump-constitution-power.html

demagogue legal Constitution rights law rule of law

shared by Javier E on 03 Jun 16 - No Cached
  • “This is how authoritarianism starts, with a president who does not respect the judiciary,” Mr. Post said. “You can criticize the judicial system, you can criticize individual cases, you can criticize individual judges. But the president has to be clear that the law is the law and that he enforces the law. That is his constitutional obligation.”
  • Even as much of the Republican political establishment lines up behind its presumptive nominee, many conservative and libertarian legal scholars warn that electing Mr. Trump is a recipe for a constitutional crisis.
  • “Who knows what Donald Trump with a pen and phone would do?” asked Ilya Shapiro, a lawyer with the libertarian Cato Institute.
  • ...17 more annotations...
  • With five months to go before Election Day, Mr. Trump has already said he would “loosen” libel laws to make it easier to sue news organizations. He has threatened to sic federal regulators on his critics. He has encouraged rough treatment of demonstrators.
  • His proposal to bar Muslims from entry into the country tests the Constitution’s guarantees of religious freedom, due process and equal protection. Advertisement Continue reading the main story
  • And, in what was a tipping point for some, he attacked Judge Gonzalo P. Curiel of the Federal District Court in San Diego, who is overseeing two class actions against Trump University.Mr. Trump accused the judge of bias, falsely said he was Mexican and seemed to issue a threat.
  • Beyond the attack on judicial independence is a broader question of Mr. Trump’s commitment to the separation of powers and to the principles of federalism enshrined in the Constitution. Randy E. Barnett, a law professor at Georgetown and an architect of the first major challenge to President Obama’s health care law, said he had grave doubts on both fronts.
  • “You would like a president with some idea about constitutional limits on presidential powers, on congressional powers, on federal powers,” Professor Barnett said, “and I doubt he has any awareness of such limits.”
  • Mr. Post said that view was too sanguine, given the executive branch’s practical primacy. “The president has all the power with respect to enforcing the law,” he said. “There’s only one of those three branches that actually has the guns in its hands, and that’s the executive.”
  • “I don’t think he cares about separation of powers at all,” said Richard Epstein, a fellow at the Hoover Institution who also teaches at New York University and the University of Chicago.
  • President George W. Bush “often went beyond what he should have done,” Professor Epstein said. “I think Obama’s been much worse on that issue pretty consistently, and his underlings have been even more so. But I think Trump doesn’t even think there’s an issue to worry about. He just simply says whatever I want to do I will do.”
  • “I can easily see a situation in which he would take the Andrew Jackson line,” Professor Epstein said, referring to a probably apocryphal comment attributed to Jackson about Chief Justice John Marshall: “John Marshall has made his decision; now let him enforce i
  • “I can easily see a situati
  • There are other precedents, said John C. Yoo, a law professor at the University of California, Berkeley, who took an expansive view of executive power as a lawyer in the Bush administration. “The only two other presidents I can think of who were so hostile to judges on an individual level and to the judiciary as a whole would be Thomas Jefferson and Franklin Roosevelt,” he said.
  • Other legal scholars said they were worried about Mr. Trump’s commitment to the First Amendment. He has taken particular aim at The Washington Post and its owner, Jeff Bezos, the founder of Amazon
  • On one hand, Mr. Trump seemed to misunderstand the scope of presidential power. Libel is a state-law tort constrained by First Amendment principles, and a president’s views do not figure in its application.
  • “There are very few serious constitutional thinkers who believe public figures should be able to use libel as indiscriminately as Trump seems to think they should,” Professor Somin said. “He poses a serious threat to the press and the First Amendment.”
  • On the other hand, said Ilya Somin, a law professor at George Mason University, Mr. Trump’s comments betrayed a troubling disregard for free expression.
  • Many of Mr. Trump’s statements about legal issues were extemporaneous and resist conventional legal analysis. Some seemed to betray ignorance of fundamental legal concepts, as when he said in a debate that Senator Ted Cruz of Texas had criticized Mr. Trump’s sister, a federal appeals court judge, “for signing a certain bill,” adding for good measure that Justice Samuel A. Alito Jr., while still an appeals court judge, had also “signed that bill.”
  • But bills are legislative rather than judicial documents. And, as it happened, Judge Alito had not joined the opinion in question.
Javier E

Welcome, Robot Overlords. Please Don't Fire Us? | Mother Jones - 0 views

www.motherjones.com/...l-intelligence-jobs-automation

shared by Javier E on 01 Feb 14 - No Cached
  • There will be no place to go but the unemployment line.
  • Slowly but steadily, labor's share of total national income has gone down, while the share going to capital owners has gone up. The most obvious effect of this is the skyrocketing wealth of the top 1 percent, due mostly to huge increases in capital gains and investment income.
  • at this point our tale takes a darker turn. What do we do over the next few decades as robots become steadily more capable and steadily begin taking away all our jobs?
  • ...34 more annotations...
  • The economics community just hasn't spent much time over the past couple of decades focusing on the effect that machine intelligence is likely to have on the labor marke
  • The Digital Revolution is different because computers can perform cognitive tasks too, and that means machines will eventually be able to run themselves. When that happens, they won't just put individuals out of work temporarily. Entire classes of workers will be out of work permanently. In other words, the Luddites weren't wrong. They were just 200 years too early
  • while it's easy to believe that some jobs can never be done by machines—do the elderly really want to be tended by robots?—that may not be true.
  • Robotic pets are growing so popular that Sherry Turkle, an MIT professor who studies the way we interact with technology, is uneasy about it: "The idea of some kind of artificial companionship," she says, "is already becoming the new normal."
  • robots will take over more and more jobs. And guess who will own all these robots? People with money, of course. As this happens, capital will become ever more powerful and labor will become ever more worthless. Those without money—most of us—will live on whatever crumbs the owners of capital allow us.
  • Economist Paul Krugman recently remarked that our long-standing belief in skills and education as the keys to financial success may well be outdated. In a blog post titled "Rise of the Robots," he reviewed some recent economic data and predicted that we're entering an era where the prime cause of income inequality will be something else entirely: capital vs. labor.
  • We're already seeing them, and not just because of the crash of 2008. They started showing up in the statistics more than a decade ago. For a while, though, they were masked by the dot-com and housing bubbles, so when the financial crisis hit, years' worth of decline was compressed into 24 months. The trend lines dropped off the cliff.
  • In the economics literature, the increase in the share of income going to capital owners is known as capital-biased technological change
  • The question we want to answer is simple: If CBTC is already happening—not a lot, but just a little bit—what trends would we expect to see? What are the signs of a computer-driven economy?
  • if automation were displacing labor, we'd expect to see a steady decline in the share of the population that's employed.
  • Second, we'd expect to see fewer job openings than in the past.
  • Third, as more people compete for fewer jobs, we'd expect to see middle-class incomes flatten in a race to the bottom.
  • There will be no place to go but the unemployment line.
  • Fifth, as a result of all this, we'd expect to see labor's share of national income decline and capital's share rise.
  • Fourth, with consumption stagnant, we'd expect to see corporations stockpile more cash and, fearing weaker sales, invest less in new products and new factories
  • The next step might be passenger vehicles on fixed routes, like airport shuttles. Then long-haul trucks. Then buses and taxis. There are 2.5 million workers who drive trucks, buses, and taxis for a living, and there's a good chance that, one by one, all of them will be displaced
  • in another sense, we should be very alarmed. It's one thing to suggest that robots are going to cause mass unemployment starting in 2030 or so. We'd have some time to come to grips with that. But the evidence suggests that—slowly, haltingly—it's happening already, and we're simply not prepared for it.
  • the first jobs to go will be middle-skill jobs. Despite impressive advances, robots still don't have the dexterity to perform many common kinds of manual labor that are simple for humans—digging ditches, changing bedpans. Nor are they any good at jobs that require a lot of cognitive skill—teaching classes, writing magazine articles
  • in the middle you have jobs that are both fairly routine and require no manual dexterity. So that may be where the hollowing out starts: with desk jobs in places like accounting or customer support.
  • In fact, there's even a digital sports writer. It's true that a human being wrote this story—ask my mother if you're not sure—but in a decade or two I might be out of a job too
  • Doctors should probably be worried as well. Remember Watson, the Jeopardy!-playing computer? It's now being fed millions of pages of medical information so that it can help physicians do a better job of diagnosing diseases. In another decade, there's a good chance that Watson will be able to do this without any human help at all.
  • Take driverless cars.
  • Most likely, owners of capital would strongly resist higher taxes, as they always have, while workers would be unhappy with their enforced idleness. Still, the ancient Romans managed to get used to it—with slave labor playing the role of robots—and we might have to, as well.
  • There will be no place to go but the unemployment lin
  • we'll need to let go of some familiar convictions. Left-leaning observers may continue to think that stagnating incomes can be improved with better education and equality of opportunity. Conservatives will continue to insist that people without jobs are lazy bums who shouldn't be coddled. They'll both be wrong.
  • Corporate executives should worry too. For a while, everything will seem great for them: Falling labor costs will produce heftier profits and bigger bonuses. But then it will all come crashing down. After all, robots might be able to produce goods and services, but they can't consume them
  • we'll probably have only a few options open to us. The simplest, because it's relatively familiar, is to tax capital at high rates and use the money to support displaced workers. In other words, as The Economist's Ryan Avent puts it, "redistribution, and a lot of it."
  • would we be happy in a society that offers real work to a dwindling few and bread and circuses for the rest?
  • The modern economy is complex, and most of these trends have multiple causes.
  •  economist Noah Smith suggests that we might have to fundamentally change the way we think about how we share economic growth. Right now, he points out, everyone is born with an endowment of labor by virtue of having a body and a brain that can be traded for income. But what to do when that endowment is worth a fraction of what it is today? Smith's suggestion: "Why not also an endowment of capital? What if, when each citizen turns 18, the government bought him or her a diversified portfolio of equity?"
  • In simple terms, if owners of capital are capturing an increasing fraction of national income, then that capital needs to be shared more widely if we want to maintain a middle-class society.
  • it's time to start thinking about our automated future in earnest. The history of mass economic displacement isn't encouraging—fascists in the '20s, Nazis in the '30s—and recent high levels of unemployment in Greece and Italy have already produced rioting in the streets and larger followings for right-wing populist parties. And that's after only a few years of misery.
  • When the robot revolution finally starts to happen, it's going to happen fast, and it's going to turn our world upside down. It's easy to joke about our future robot overlords—R2-D2 or the Terminator?—but the challenge that machine intelligence presents really isn't science fiction anymore. Like Lake Michigan with an inch of water in it, it's happening around us right now even if it's hard to see
  • A robotic paradise of leisure and contemplation eventually awaits us, but we have a long and dimly lit tunnel to navigate before we get there.
Javier E

Britain entering first world war was 'biggest error in modern history' | World news | T... - 0 views

www.theguardian.com/...r-biggest-error-niall-ferguson

history UK WWI

shared by Javier E on 22 Feb 14 - No Cached
  • google_ad_client = 'ca-guardian_js'; google_ad_channel = 'worldnews'; google_max_num_ads = '3'; // Comments Click here to join the discussion. We can't load the discussion on theguardian.com because you don't have JavaScript enabled. if (!!window.postMessage) { jQuery.getScript('http://discussion.theguardian.com/embed.js') } else { jQuery('#d2-root').removeClass('hd').html( '' + 'Comments' + 'Click here to join the discussion.We can\'t load the ' + 'discussion on theguardian.com ' + 'because your web browser does not support all the features that we ' + 'need. If you cannot upgrade your browser to a newer version, you can ' + 'access the discussion ' + 'here.' ); } comp
  • Britain could have lived with a German victory in the first world war, and should have stayed out of the conflict in 1914, according to the historian Niall Ferguson, who described the intervention as "the biggest error in modern history".
  • Britain could indeed have lived with a German victory. What's more, it would have been in Britain's interests to stay out in 1914,
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  • "Even if Germany had defeated France and Russia, it would have had a pretty massive challenge on its hands trying to run the new German-dominated Europe and would have remained significantly weaker than the British empire in naval and financial terms. Given the resources that Britain had available in 1914, a better strategy would have been to wait and deal with the German challenge later when Britain could respond on its own terms, taking advantage of its much greater naval and financial capability."
  • "Creating an army more or less from scratch and then sending it into combat against the Germans was a recipe for disastrous losses. And if one asks whether this was the best way for Britain to deal with the challenge posed by imperial Germany, my answer is no.
  • He continued: "The cost, let me emphasise, of the first world war to Britain was catastrophic, and it left the British empire at the end of it all in a much weakened state … It had accumulated a vast debt, the cost of which really limited Britain's military capability throughout the interwar period. Then there was the manpower loss – not just all those aristocratic officers, but the many, many, many skilled workers who died or were permanently incapacitated in the war.
  • He concedes that if Britain had stood back in 1914, it would have reneged on commitments to uphold Belgian neutrality. "But guess what? Realism in foreign policy has a long and distinguished tradition, not least in Britain – otherwise the French would never complain about 'perfidious Albion'. For Britain it would ultimately have been far better to have thought in terms of the national interest rather than in terms of a dated treaty."
Javier E

Inman Twins, Doris Duke Heirs: The Poorest Rich Kids in the World | Culture News | Roll... - 0 views

www.rollingstone.com/...ich-kids-in-the-world-20130812

poverty rich wealth children abuse

shared by Javier E on 19 Aug 13 - No Cached
  • Georgia and Patterson Inman were among the wealthiest kids in America: When they turn 21, the family claims, the twins will inherit a trust fund worth $1 billion. They and their father were the last living heirs to the vast Industrial Age fortune of the Duke family, tobacco tycoons who once controlled the American cigarette market, established Duke University and, through the Doris Duke Charitable Foundation, continue to give away hundreds of millions of dollars.
  • Raised by two drug addicts with virtually unlimited wealth, Georgia and Patterson survived a gilded childhood that was also a horror story of Dickensian neglect and abuse. They were globe-trotting trust-fund babies who snorkeled in Fiji, owned a pet lion cub and considered it normal to bring loose diamonds to elementary school for show and tell. And yet they also spent their childhoods inhaling freebase fumes, locked in cellars and deadbolted into their bedrooms at night in the secluded Wyoming mountains and on their ancestral South Carolina plantation. While their father spent millions on drug binges and extravagances, the children lived like terrified prisoners, kept at bay by a revolving door of some four dozen nannies and caregivers, underfed, undereducated, scarcely noticed except as objects of wrath.
  • As a 13-year-old orphan in 1965 taken in by his aunt Doris Duke, Walker – then called "Skipper" – had romped around her lavish 14,000-square-foot Hawaiian estate without regard for property or propriety, shooting her Christmas ornaments with a dart gun, setting fire to crates of expensive teak and exploding a bomb in her pool. He was hideously spoiled, and stinking rich from three trust funds: one from his father, Walker Inman Sr., heir to an Atlanta cotton fortune and stepson to American Tobacco Company founder "Buck" Duke; one from his mother, Georgia Fagan; the third from his grandmother, Buck's widow Nanaline Duke, who left the bulk of her $45 million estate to her little grandson. Altogether, on Walker's 21st birthday he would inherit a reported $65 million ($500 million in today's dollars), a fortune so vast that Time predicted the boy would rank as "one of the wealthiest men of the late 20th century."
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  • Doris knew nothing about raising children, nor much cared. The witheringly wry, worldly heiress was among the most celebrated women of her day, a six-foot glamour queen hounded by paparazzi, who brushed elbows with every midcentury icon from Jackie Kennedy to Elvis Presley, pronouncing Greta Garbo "boring" and, after dating Errol Flynn, theorizing that bisexual men made the best lovers: "I should know," she declared. "I've done exhausting research on the subject." As a child – and sole inheritor of her father Buck's $100 million fortune – she'd become famous as "the richest little girl in the world." She'd been raised by nannies in a chilly, silent Fifth Avenue mansion, with her parents taking little part in her upbringing; family lore holds that her father, on his deathbed in 1925, told 12-year-old Doris, "Trust no one." Now saddled with her pesky nephew Walker, watching him toss ketchup-covered tampons into her pool, Doris Duke regarded him with pity. He was desperate for love and attention, much like herself as a child. But Doris had her own fabulous life to live, and so she shipped Walker off to boarding school. "We were all too self-centered to be bothered with a problem child," she would later tell her cousin Angier St. George Biddle "Pony" Duke.
  • His grandmother's will had stipulated that if Walker left no heirs, upon his death his trust would be funneled into the Duke Endowment, a $2.8 billion foundation established by Buck Duke that nourishes, among other institutions, Duke University. The idea repulsed Walker: The very name that had given him such unearned bounty also stood for everything he felt he'd been deprived. "He despised Duke!" says longtime friend Mike Todd. "Duke University, Duke Foundation – everything Duke, he hated."
  • At school the twins had trouble connecting with classmates, few of whom were allowed over to the Inmans' mansion a second time after gaping at the guns, the explicit art and sometimes an eyeful of Walker, who preferred to be nude. Other kids went to summer camp, but the Inmans went to Abu Dhabi to bid millions at auctions; to Japan, where their father introduced them to friends who were supposedly yakuza; to Fiji, where Dad praised them as they dined on poisonous puffer fish. There were getaways aboard the Devine Decadence, which was docked in New Zealand. One day toward the end of second grade, when their father had yanked them out of school without warning, they told themselves it was for the best.
  • The past three years have been a struggle for the twins as they've grappled with their past. Before they were able to live with Daisha, they were sent to the Wyoming Behavioral Institute. The twins were suicidal, uncooperative and dangerously underweight. Therapist Jennifer Greenup had never seen such extreme emotional deprivation before. "If even a quarter of what they said happened to them happened, they are severely traumatized children," says Greenup, adding, "Their symptoms are real. Whether it's paranoia, lack of trust or hostility." Eventually the kids were able to move in with Daisha and began bonding, a triumph unto itself. But although they've taken positive steps, Greenup says the scale of their trauma is so great that she can't gauge their progress: "I can't say they're progressing well, because there's nothing to compare it to," she admits.
  • As for the kids' own plans, Patterson seems to hope for a quiet life. "I hope I don't have to live alone. But I actually don't mind. I'll just sit at Greenfield, fishing by my dad's little tomb, just talking about life," he says. "You can't trust anyone," he adds mournfully, repeating the words he learned from his father, which Walker learned from his aunt Doris, which she learned from her father, Buck Duke.
Javier E

Republicans for Campaign-Finance Reform: Lindsey Graham, Chris Christie, and Ted Cruz -... - 0 views

www.theatlantic.com/...390912

campaign financing money politics reform influence

shared by Javier E on 21 Apr 15 - No Cached
  • “I’ve told my six-year-old daughter, ‘Running for office is real simple: you just surgically disconnect your shame sensor,’” he said. “Because you spend every day asking people for money.
  • Starting with the attack on the McCain-Feingold campaign-finance law in 2003, opponents have won an accelerating series of victories against similar laws. The result has completely changed the world of campaign finance. Citizens United struck down limits on independent expenditures. SpeechNow made it possible for contributions to be largely hidden. Aggregate limits on personal contributions were swept away by McCutcheon v. FEC in 2014
  • even as it fails to rise to the top of most voters' agendas, majorities of Democrats, Republicans, and independents have voiced concern about the corrupting influence of money in polls, and the public generally supports spending caps.
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  • The Koch brothers have put together a coalition that intends to spend almost $1 billion in 2016. Some donors complained after McCutcheon that they'd no longer be able to hide behind limits when they didn't want to give, but the overall landscape has clearly shifted toward those writing the checks.
  • Members of Congress get the shaft, too, spending up to 12 hours a day dialing for dollars. The simple drag of having to do all that seems like a potent reason for candidates to push back
  • For extremely wealthy donors who want to elect candidates and influence issues, their newfound power is a godsend. After spending $92 million on super PACs in 2012, Sheldon Adelson can summon any Republican candidate he wants and has their ears to discuss Israel, his pet issue.
  • The candidates who are doing best at fundraising, or for whom super PACs are likely to raise money effectively, are staying tactfully quiet on the issue.
  • she also called last week for a constitutional amendment to create limits or mandate transparency for campaign cash.
  • Peter Schweizer has excited the political world with allegations of quid pro quos, in which foreign governments gave to the Clinton Foundation and Hillary Clinton, then serving as secretary of state, did them favors—essentially alleging bribery in foreign affairs
  • Shadowy organizations funded by multimillionaires, many of which scrupulously cover up their sources of donations, are going to pour huge amounts of money into trying to sway the democratic process—all in an attempt to prove that huge, insufficiently transparent infusions of cash from wealthy donors can corrupt a public servant’s policy decisions. Is this irony lost on the donors and the candidates they back, or does it simply not bother them?
Javier E

What If Everybody Didn't Have to Work to Get Paid? - The Atlantic - 0 views

www.theatlantic.com/...393428

income basic income inequality automation welfare economics

shared by Javier E on 20 May 15 - No Cached
  • Santens, for his part, believes that job growth is no longer keeping pace with automation, and he sees a government-provided income as a viable remedy. “It’s not just a matter of needing basic income in the future; we need it now,” says Santens, who lives in New Orleans. “People don’t see it, but we are already seeing the effects all around us, in the jobs and pay we take, the hours we accept, the extremes inequality is reaching, and in the loss of consumer spending power.”
  • People in other countries, especially in safety-net-friendly Europe, seem more open to the idea of a basic income than people in the U.S. The Swiss are considering a basic income proposal. Most of the candidates in Finland’s upcoming parliamentary elections support the idea
  • But in the U.S., the issue is still a political non-starter for mainstream politicians, due to lingering suspicions about the fairness and practicality of a basic income, as well as a rejection of the premise that automation is actually erasing white-collar jobs.
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  • the stories told by the winners are inspiring. For example, one recipient is using his newfound freedom to write his dissertation. Another winner quit his job at a call center to study and become a teacher. Perhaps one anonymous commentator summed it up best: “I did not realize how unfree we all are.”
  • “The sad reality is that a lot of the people who will most need a basic income are not likely to generate a lot of sympathy among volunteer donors,” Ford says. “You see this already with charitable giving—people will give for families, children, and pets—but not so much for single homeless men.” Ford cautions against what he calls the “libertarian/techno-optimistic fantasy” of a private market solution. “Government, for all its deficiencies, is going to be the only real tool in the toolbox here.”
Javier E

How to Land Your Kid in Therapy - Magazine - The Atlantic - 0 views

www.theatlantic.com/...2

children education parenting

shared by Javier E on 16 Jun 11 - No Cached
  • the underlying goal of good parenting, even during the heyday of don’t-hug-your-kid-too-much advice in the 1920s (“When you are tempted to pet your child, remember that mother love is a dangerous instrument,” the behavioral psychologist John Watson wrote in his famous guide to child-rearing), has long been the same: to raise children who will grow into productive, happy adults.
  • What seems to have changed in recent years, though, is the way we think about and define happiness, both for our children and for ourselves.
  • Nowadays, it’s not enough to be happy—if you can be even happier. The American Dream and the pursuit of happiness have morphed from a quest for general contentment to the idea that you must be happy at all times and in every way.
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  • “Happiness as a byproduct of living your life is a great thing,” Barry Schwartz, a professor of social theory at Swarthmore College, told me. “But happiness as a goal is a recipe for disaster.”
  • Could it be that by protecting our kids from unhappiness as children, we’re depriving them of happiness as adults?
  • Bohn believes many parents will do anything to avoid having their kids experience even mild discomfort, anxiety, or disappointment—“anything less than pleasant,” as he puts it—with the result that when, as adults, they experience the normal frustrations of life, they think something must be terribly wrong.
  • Dan Kindlon, a child psychologist and lecturer at Harvard, warns against what he calls our “discomfort with discomfort” in his book Too Much of a Good Thing: Raising Children of Character in an Indulgent Age. If kids can’t experience painful feelings, Kindlon told me when I called him not long ago, they won’t develop “psychological immunity.”
  • Civilization is about adapting to less-than-perfect situations, yet parents often have this instantaneous reaction to unpleasantness, which is ‘I can fix this.’”
  • Yes, we devote inordinate amounts of time, energy, and resources to our children, but for whose benefit?
  • “I can’t tell you how often I have to say to parents that they’re putting too much emphasis on their kids’ feelings because of their own issues.
  • Chua’s book resonated so powerfully because she isn’t so different from her critics. She may have been obsessed with her kids’ success at the expense of their happiness—but many of today’s parents who are obsessed with their kids’ happiness share Chua’s drive, just wrapped in a prettier package. Ours is a have-your-cake-and-eat-it-too approach, a desire for high achievement without the sacrifice and struggle that this kind of achievement often requires.
Javier E

How Billionaire Oligarchs Are Becoming Their Own Political Parties - NYTimes.com - 0 views

www.nytimes.com/...eir-own-political-parties.html

politics us privatization PAC party rich wealth

shared by Javier E on 18 Oct 14 - No Cached
  • In 2010, the Citizens United decision by the Supreme Court effectively blew apart the McCain-Feingold restrictions on outside groups and their use of corporate and labor money in elections. That same year, a related ruling from a lower court made it easier for wealthy individuals to finance those groups to the bottom of their bank accounts if they so chose. What followed has been the most unbridled spending in elections since before Watergate. In 2000, outside groups spent $52 million on campaigns, according to the Center for Responsive Politics. By 2012, that number had increased to $1 billion.
  • The result was a massive power shift, from the party bosses to the rich individuals who ran the super PACs (as most of these new organizations came to be called). Almost overnight, traditional party functions — running TV commercials, setting up field operations, maintaining voter databases, even recruiting candidates — were being supplanted by outside groups.
  • With the advent of Citizens United, any players with the wherewithal, and there are surprisingly many of them, can start what are in essence their own political parties, built around pet causes or industries and backing politicians uniquely answerable to them. No longer do they have to buy into the system. Instead, they buy their own pieces of it outright, to use as they see fit. “Suddenly, we privatized politics,”
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  • we have Michael Bloomberg, who has committed to spending $50 million to support gun-control legislation; his Independence USA PAC, meanwhile, is spending $25 million this fall to elect “centrists.” We have the TD Ameritrade founder Joe Ricketts and his group Ending Spending, which has spent roughly $10 million so far this year to elect fiscal conservatives to Congress, an effort that has drawn support from the billionaire hedge-fund executive Paul E. Singer, who has also devoted tens of millions to Republican candidates who share his views on Israel. We have Mark Zuckerberg and his FWD.us, with a budget of about $50 million to push an immigration overhaul. In 2014, as of early October, when the campaigns had yet to do their big final pushes, overall spending was already more than $444 million, according to the Center for Responsive Politics. Roughly $231 million was from the parties and their congressional committees, the rest from outside spending. The biggest chunk of that by far came from super PACs — more than $196 million.
  • the Koch brothers, whose own group, Americans for Prosperity, already has political operations in every state that Steyer is contesting, along with 28 others. The group says it will spend at least $125 million this year.
  • In 2012, it raised $115 million. It is impossible to know the identities of the donors, though the group’s annual closed-door conferences are regularly attended by many of the biggest conservative donors in the country, including the hedge-fund executive Foster Friess and the casino magnate Sheldon Adelson.
  • Where does the money go? Americans for Prosperity obviously spends a lot on television, but it also maintains offices in 35 states with 600 paid staff members. The group funds phone banks, big-ticket events and many other details like beer cozies and water bottles. Its biggest chapter is in Florida, where its 50 paid staff members work out of 10 offices and constitute a year-round organization that rivals that of the state Republican Party.
  • the most important factor is the growth of the volunteer base of Americans for Prosperity, which it now numbers into the tens of thousands. The first lesson of party politics is that winning elections means getting out the vote, and getting out the vote means signing up volunteers. Phillips spends a lot of time thinking about what will keep them happy.
  • The movement is independent of the party, which is the way Phillips wants it. When Rick Scott said he would support an expansion of Medicaid under Obamacare, Americans for Prosperity let him know about its displeasure through a deluge of phone calls and letters and even a protest at the State Capitol. Scott ultimately made no effort to push it through the Legislature, many of whose Republican members have been supported by the group as well. “I think he started hearing from some other voices, A.F.P. and some of the other organizations,” Chris Hudson, the group’s Florida director, had said, “and I think they sort of superseded what was going on in his own staff.”
  • Phillips said the group’s volunteers would have it no other way. “They have to feel like the organization is genuinely a principled outfit,” he said. “If they think you’re just an appendage of the party, they can go to the party. Why do they need you?”Continue reading the main story
  • In 2012, though, Steyer read an essay in Rolling Stone (“Global Warming’s Terrifying New Math”), in which Bill McKibben, the writer and climate activist, suggested that fossil-fuel interests had too much money at stake to let the political system do anything about carbon emissions. The only alternative, McKibben wrote, was a mass movement, and the only way to start a mass movement was to articulate a consistent, fact-based moral argument for change. At that moment, Taylor said, “Tom realized that the climate threat was near, present, imminent, massive — and aggravates every other crisis, whether it’s hunger or civil rights.” He had to do something different. So a few months later he and Taylor invited McKibben to the ranch for a war council.
  • NextGen’s campaign largess was itself a capitulation to the post-Citizens United world. Steyer was applying pressure to the political system in a way no average American could. It seemed undemocratic. But Steyer saw it as simple pragmatism; the other side was “playing multiples,” he said, and he had to operate “in the real world the way the real world works.”
qkirkpatrick

FDR's WWII interment sin is a shameful model for Trump - CNN.com - 0 views

www.cnn.com/...index.html

wwii trump history internment culture

shared by qkirkpatrick on 04 Mar 16 - No Cached
  • Secretary of the Interior Harold L. Ickes was livid. On February 19, 1942, 74 days after the Japanese bombing of Pearl Harbor, his boss, President Franklin D. Roosevelt, signed Executive Order 9066, which authorized the internment of more than 120,000 Japanese Americans, 62% of whom were American born.
  • To drive his dissent home, Ickes soon had four Japanese-American men and three women transferred from a relocation camp in Arizona to his home in Olney, Maryland.
  • Donald Trump has defended his call to stop all Muslims from entering America, approvingly invoking FDR's mistaken action of 1942 as his benchmark. FDR, in my opinion, was the greatest president in U.S. history. But EO 9066 was his biggest mistake.
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  • What really concerned Roosevelt was that Congress was defunding his pet New Deal project: the Civilian Conservation Corps.
  • Roosevelt's decision to round up American citizens was clearly a flagrant violation of human rights and morally reprehensible. It grew out of Roosevelt's exaggerated post-Pearl Harbor fear of Japanese sabotage on the American mainland
  • So Roosevelt decided that the Japanese-American roundup was necessary to save U.S. timber reserves. He then took to the airwaves asking Americans to patrol forests and report potential sabotage.
  • qkirkpatrick on 04 Mar 16
     
    Trump and FDR's internment camps during WWII
malonema1

Pakistan Will Try to Make Trump Pay - The Atlantic - 0 views

www.theatlantic.com/...549887

US Pakistan politics policy

shared by malonema1 on 15 Jan 18 - No Cached
  • Before the news cycle—and the president himself—got consumed with the new White House tell-all last week, Donald Trump made a good foreign policy decision, albeit seemingly in haste. The administration announced it was suspending security assistance to Pakistan, on the grounds that the country is continuing to arm, assist, fund, and provide sanctuary to a wide array of Islamist militant groups that are murdering U.S. troops and their allies in Afghanistan. Well-placed sources involved with calculating the relevant funds have told me that this was not a planned policy and took the other agencies, not to mention the Pakistanis, by complete surprise. Rather it was an ex post facto response to Trump’s January 1, 2018 tweet vituperatively repining that:
  • The United States has foolishly given Pakistan more than 33 billion dollars in aid over the last 15 years, and they have given us nothing but lies & deceit, thinking of our leaders as fools. They give safe haven to the terrorists we hunt in Afghanistan, with little help. No more!
  • The United States was well into the surge at this point; between NATO forces and Afghan forces, there were hundreds of thousands of troops to resupply, all of whom had relied on the routes through Pakistan. The need to find alternative routes by land and air—including through Central Asia—ended up costing the Americans about $100 million per month more than the previous arrangement. Many feared that while this worked to get supplies into Afghanistan, it would not be sufficient to get massive amounts of war materiel out of Afghanistan when the United States and NATO withdrew. Consequently, the U.S. government hoped that Pakistan would reopen the ground routes. But it turns out that weaning itself off them was not such a bad option after all.
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  • Pakistan now says the alliance is over—and good riddance. Foreign Minister Khawaja Muhammad Asif complained that “This is not how allies behave.” He is absolutely correct: U.S. allies do not take its lower and middle-class taxpayers’ hard-earned money and hand it over to enemies such as the Taliban, the Haqqani Network, and Lashkar-e-Taiba.Asif went on to offer the usual protestations that Pakistan’s military operations have cleared Pakistan of sanctuaries for these groups to hide in. But if there were such scoundrels on Pakistan’s territory, he said that if Pakistan went after them, “then the war will again be fought on our soil, which will suit the Americans.”
  • Still, Pakistan likely suspects it has the upper hand, and for good reason: It has cultivated a global fear that it is too dangerous to fail. This is why many Americans have been afraid to break ties with Pakistan and have never encouraged the International Monetary Fund and other multilateral organizations to cut off the country and let Pakistan wallow in its own mess. Pakistan believes it has effectively bribed the international community with the specter that any instability could result in terrorists getting their hands on Pakistani nuclear technology, fissile materials, or a weapon. In fact, Pakistan has stoked these fears by having the world’s fastest-growing nuclear program, including of battlefield nuclear weapons. It is conceivable that Pakistan could use funds from a future IMF bailout to service its burgeoning Chinese debt.
  • Still, one positive side effect of having an erratic head of state is that the United States now has a genuine and credible threat to act against Pakistan. America has not been in such a position since 9/11, when it used its position of leverage to coerce Pakistan to facilitate the U.S. invasion of Afghanistan. Whereas Pakistan had long comforted itself that neither Presidents Bush nor Obama would seriously alter course, due to the petting zoo of Islamist militants that Pakistan cultivated as crucial tools of foreign policy, and to its nuclear weapons, Pakistan will have to seriously consider that Trump means what he says. Since the early months of the war on terror that began in October 2001, the United States has ultimately swerved when confronted with Pakistani brinkmanship. Pakistan can’t count on that this time.
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