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qkirkpatrick

Donald Trump May Not Be a Fascist, But He Is Leading Us Merrily Down That Pat... - 0 views

www.huffingtonpost.com/...e-a-fascist-but_b_8973768.html

donald trump history culture politics US

shared by qkirkpatrick on 16 Jan 16 - No Cached
  • People who have studied the extremist right as a historical and sociopolitical phenomenon in depth are acutely aware of a simple truth: America has been very, very lucky so far when it comes to fascistic political movements.
  • Fascistic elements and tendencies have always been part of America's DNA. Indeed, it can be said that some of the worst traits of fascism in Europe were borrowed from their American exemplars - particularly the eliminationist tendencies, manifested first in the form of racial and ethnic segregation, and ultimately in genocidal violence.
  • Hitler acknowledged at various times his admiration for the American genocide against Native Americans, as well as the segregationist policies of the Jim Crow regime in the South (on which the Nuremberg Race Laws were modeled) and the threat of the lynch mob embodied in the Ku Klux Klan. According to Ernst Hanfstaengl, Hitler was "passionately interested in the Ku Klux Klan. ... He seemed to think it was a political movement similar to his own." And indeed it was.
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  • Those of us who study fascism not just as a historical phenomenon, but as a living and breathing phenomenon that has always previously maintained a kind of half-life on the fringes of the American right, have come to understand that it is both a complex and a simple phenomenon
  • In many ways, Trump's fascistic-seeming presidential campaign fills in many of the components of that complex constellation of traits that comprises real fascism. Perhaps the most significant of these is the one component that has been utterl
  • There is little doubt that Trump is tapping into fascistic sentiments, which is why so many observers are now beginning to finally use the word in describing Trump's campaign.
  • Eliminationist rhetoric is the backbone of Trump's appeal. His opening salvo in the campaign - the one that first skyrocketed him to the forefront in the race, poll-wise, and proved wildly popular with Republican voters - was his vow (and subsequent proposed program) to deport all 12 million of the United States' undocumented immigrants
lenaurick

The rise of American authoritarianism - Vox - 1 views

www.vox.com/...trump-authoritarianism

election politics US authoritarianism psychology crisis policy economic

shared by lenaurick on 06 Mar 16 - No Cached
  • Trump currently does surprisingly well from the Gulf Coast of Florida to the towns of upstate New York, and he won a resounding victory in the Nevada caucuses
  • it wasn't just Trump but his supporters who seemed to have come out of nowhere, suddenly expressing, in large numbers, ideas far more extreme than anything that has risen to such popularity in recent memory
  • CBS News exit poll found that 75 percent of Republican voters supported banning Muslims from the United States. A PPP poll found that a third of Trump voters support banning gays and lesbians from the country. Twenty percent said Lincoln shouldn't have freed the slaves.
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  • MacWilliams studies authoritarianism — not actual dictators, but rather a psychological profile of individual voters that is characterized by a desire for order and a fear of outsiders.
  • He polled a large sample of likely voters, looking for correlations between support for Trump and views that align with authoritarianism.
  • Authoritarians are thought to express much deeper fears than the rest of the electorate, to seek the imposition of order where they perceive dangerous change, and to desire a strong leader who will defeat those fears with force. They would thus seek a candidate who promised these things. And the extreme nature of authoritarians' fears, and of their desire to challenge threats with force, would lead them toward a candidate whose temperament was totally unlike anything we usually see in American politics — and whose policies went far beyond the acceptable norms.
  • He realized that he and a fellow political scientist, the University of North Carolina's Jonathan Weiler, had essentially predicted Trump's rise back in 2009, when they discovered something that would turn out to be far more significant than they then realized.
  • That year, Hetherington and Weiler published a book about the effects of authoritarianism on American politics. Through a series of experiments and careful data analysis, they had come to a surprising conclusion: Much of the polarization dividing American politics was fueled not just by gerrymandering or money in politics or the other oft-cited variables, but by an unnoticed but surprisingly large electoral group — authoritarians.
  • This trend had been accelerated in recent years by demographic and economic changes such as immigration, which "activated" authoritarian tendencies, leading many Americans to seek out a strongman leader who would preserve a status quo they feel is under threat and impose order on a world they perceive as increasingly alien.
  • What he found was astonishing: Not only did authoritarianism correlate, but it seemed to predict support for Trump more reliably than virtually any other indicator
  • According to Stenner's theory, there is a certain subset of people who hold latent authoritarian tendencies. These tendencies can be triggered or "activated" by the perception of physical threats or by destabilizing social change, leading those individuals to desire policies and leaders that we might more colloquially call authoritarian
  • What we found is a phenomenon that explains, with remarkable clarity, the rise of Donald Trump — but that is also much larger than him, shedding new light on some of the biggest political stories of the past decade. Trump, it turns out, is just the symptom. The rise of American authoritarianism is transforming the Republican Party and the dynamics of national politics, with profound consequences likely to extend well beyond this election.
  • a small but respected niche of academic research has been laboring over a question, part political science and part psychology, that had captivated political scientists since the rise of the Nazis.
  • How do people come to adopt, in such large numbers and so rapidly, extreme political views that seem to coincide with fear of minorities and with the desire for a strongman leader?
  • They believe that authoritarians aren't "activated" — they've always held their authoritarian preferences — but that they only come to express those preferences once they feel threatened by social change or some kind of threat from outsiders.
  • a button is pushed that says, "In case of moral threat, lock down the borders, kick out those who are different, and punish those who are morally deviant."
  • Authoritarians prioritize social order and hierarchies, which bring a sense of control to a chaotic world. Challenges to that order — diversity, influx of outsiders, breakdown of the old order — are experienced as personally threatening because they risk upending the status quo order they equate with basic security.
  • . The country is becoming more diverse, which means that many white Americans are confronting race in a way they have never had to before.
  • If you were to read every word these theorists ever wrote on authoritarians, and then try to design a hypothetical candidate to match their predictions of what would appeal to authoritarian voters, the result would look a lot like Donald Trump.
  • But political scientists say this theory explains much more than just Donald Trump, placing him within larger trends in American politics: polarization, the rightward shift of the Republican Party, and the rise within that party of a dissident faction challenging GOP orthodoxies and upending American politics. More than that, authoritarianism reveals the connections between several seemingly disparate stories about American politics. And it suggest that a combination of demographic, economic, and political forces, by awakening this authoritarian class of voters that has coalesced around Trump, have created what is essentially a new political party within the GOP — a phenomenon that broke into public view with the 2016 election but will persist long after it has ended.
  • This study of authoritarianism began shortly after World War II, as political scientists and psychologists in the US and Europe tried to figure out how the Nazis had managed to win such wide public support for such an extreme and hateful ideology.
  • Feldman, a professor at SUNY Stonybrook, believed authoritarianism could be an important factor in American politics in ways that had nothing to do with fascism, but that it could only reliably be measured by unlinking it from specific political preferences.
  • Feldman developed what has since become widely accepted as the definitive measurement of authoritarianism: four simple questions that appear to ask about parenting but are in fact designed to reveal how highly the respondent values hierarchy, order, and conformity over other values. Please tell me which one you think is more important for a child to have: independence or respect for elders? Please tell me which one you think is more important for a child to have: obedience or self-reliance? Please tell me which one you think is more important for a child to have: to be considerate or to be well-behaved? Please tell me which one you think is more important for a child to have: curiosity or good manners?
  • Trump's rise. And, like them, I wanted to find out what the rise of authoritarian politics meant for American politics. Was Trump just the start of something bigger?
  • In the 1960s, the Republican Party had reinvented itself as the party of law, order, and traditional values — a position that naturally appealed to order- and tradition-focused authoritarians. Over the decades that followed, authoritarians increasingly gravitated toward the GOP, where their concentration gave them more and more influence over time.
  • Stenner argued that many authoritarians might be latent — that they might not necessarily support authoritarian leaders or policies until their authoritarianism had been "activated."
  • This activation could come from feeling threatened by social changes such as evolving social norms or increasing diversity, or any other change that they believe will profoundly alter the social order they want to protect. In response, previously more moderate individuals would come to support leaders and policies we might now call Trump-esque.
  • Ever since, political scientists who study authoritarianism have accumulated a wealth of data on who exhibits those tendencies and on how they align with everything from demographic profiles to policy preferences.
  • People do not support extreme policies and strongman leaders just out of an affirmative desire for authoritarianism, but rather as a response to experiencing certain kinds of threats.
  • when non-authoritarians feel sufficiently scared, they also start to behave, politically, like authoritarians.
  • a distinction between physical threats such as terrorism, which could lead non-authoritarians to behave like authoritarians, and more abstract social threats, such as eroding social norms or demographic changes, which do not have that effect. That distinction would turn out to be important, but it also meant that in times when many Americans perceived imminent physical threats, the population of authoritarians could seem to swell rapidly.
  • Together, those three insights added up to one terrifying theory: that if social change and physical threats coincided at the same time, it could awaken a potentially enormous population of American authoritarians, who would demand a strongman leader and the extreme policies necessary, in their view, to meet the rising threats.
  • This theory would seem to predict the rise of an American political constituency that looks an awful lot like the support base that has emerged, seemingly out of nowhere, to propel Donald Trump from sideshow loser of the 2012 GOP primary to runaway frontrunner in 2016.
  • If this rise in American authoritarianism is so powerful as to drive Trump's ascent, then how else might it be shaping American politics? And what effect could it have even after the 2016 race has ended?
  • The second set asked standard election-season questions on preferred candidates and party affiliation. The third set tested voters' fears of a series of physical threats, ranging from ISIS and Russia to viruses and car accidents. The fourth set tested policy preferences, in an attempt to see how authoritarianism might lead voters to support particular policies.
  • If the research were right, then we'd expect people who scored highly on authoritarianism to express outsize fear of "outsider" threats such as ISIS or foreign governments versus other threats. We also expected that non-authoritarians who expressed high levels of fear would be more likely to support Trump. This would speak to physical fears as triggering a kind of authoritarian upsurge, which would in turn lead to Trump support.
  • We asked people to rate a series of social changes — both actual and hypothetical — on a scale of "very good" to "very bad" for the country. These included same-sex marriage, a path to citizenship for undocumented immigrants living in the United States, and American Muslims building more mosques in US cities.
  • If the theory about social change provoking stress amongst authoritarians turned out to be correct, then authoritarians would be more likely to rate the changes as bad for the country.
  • Authoritarianism was the best single predictor of support for Trump, although having a high school education also came close.
  • people in this 44 percent only vote or otherwise act as authoritarians once triggered by some perceived threat, physical or social. But that latency is part of how, over the past few decades, authoritarians have quietly become a powerful political constituency without anyone realizing it.
  • More than 65 percent of people who scored highest on the authoritarianism questions were GOP voters. More than 55 percent of surveyed Republicans scored as "high" or "very high" authoritarians.
  • People whose scores were most non-authoritarian — meaning they always chose the non-authoritarian parenting answer — were almost 75 percent Democrats.
  • this is not a story about how Republicans are from Mars and Democrats are from Venus. It's a story of polarization that increased over time.
  • Democrats, by contrast, have positioned themselves as the party of civil rights, equality, and social progress — in other words, as the party of social change, a position that not only fails to attract but actively repels change-averse authoritarians.
  • Over the next several decades, Hetherington explained to me, this led authoritarians to naturally "sort" themselves into the Republican Party.
  • It is not for nothing that our poll found that more than half of the Republican respondents score as authoritarian.
  • Our results found that 44 percent of white respondents nationwide scored as "high" or "very high" authoritarians, with 19 percent as "very high." That's actually not unusual, and lines up with previous national surveys that found that the authoritarian disposition is far from rare1.
  • among Republicans, very high/high authoritarianism is very predictive of support for Trump." Trump has 42 percent support among Republicans but, according to our survey, a full 52 percent support among very high authoritarians.
  • Trump support was much lower among Republicans who scored low on authoritarianism: only 38 percent.
  • But that's still awfully high. So what could explain Trump's support among non-authoritarians? I suspected the answer might lie at least partly in Hetherington and Suhay's research on how fear affects non-authoritarian voters,
  • Authoritarians, we found in our survey, tend to most fear threats that come from abroad, such as ISIS or Russia or Iran. These are threats, the researchers point out, to which people can put a face; a scary terrorist or an Iranian ayatollah. Non-authoritarians were much less afraid of those threats. For instance, 73 percent of very high-scoring authoritarians believed that terrorist organizations like ISIS posed a "very high risk" to them, but only 45 percent of very low-scoring authoritarians did. Domestic threats like car accidents, by contrast, were much less frightening to authoritarians.
  • A subgroup of non-authoritarians were very afraid of threats like Iran or ISIS. And the more fear of these threats they expressed, the more likely they were to support Trump.
  • that non-authoritarians who are sufficiently frightened of physical threats such as terrorism could essentially be scared into acting like authoritarians.
  • That's important, because for years now, Republican politicians and Republican-leaning media such as Fox News have been telling viewers nonstop that the world is a terrifying place and that President Obama isn't doing enough to keep Americans safe.
  • Republican voters have been continually exposed to messages warning of physical dangers. As the perception of physical threat has risen, this fear appears to have led a number of non-authoritarians to vote like authoritarians — to support Trump.
  • But when establishment candidates such as Marco Rubio try to match Trump's rhetoric on ISIS or on American Muslims, they may end up deepening the fear that can only lead voters back to Trump.
  • pushing authoritarians to these extremes: the threat of social change.
  • This could come in the form of evolving social norms, such as the erosion of traditional gender roles or evolving standards in how to discuss sexual orientation. It could come in the form of rising diversity, whether that means demographic changes from immigration or merely changes in the colors of the faces on TV. Or it could be any changes, political or economic, that disrupt social hierarchies.
  • What these changes have in common is that, to authoritarians, they threaten to take away the status quo as they know it — familiar, orderly, secure — and replace it with something that feels scary because it is different and destabilizing, but also sometimes because it upends their own place in societ
  • Authoritarians were significantly more likely to rate almost all of the actual and hypothetical social issues we asked about as "bad" or "very bad" for the country.
  • an astonishing 44 percent of authoritarians believe same-sex marriage is harmful to the country. Twenty-eight percent rated same-sex marriage as "very bad" for America, and another 16 percent said that it’s "bad." Only about 35 percent of high-scoring authoritarians said same-sex marriage was "good" or "very good" for the country.
  • Non-authoritarians tended to rate same-sex marriage as "good" or "very good" for the country.
  • The fact that authoritarians and non-authoritarians split over something as seemingly personal and nonthreatening as same-sex marriage is crucial for understanding how authoritarianism can be triggered by even a social change as minor as expanding marriage rights.
  • A whopping 56.5 percent of very high-scoring authoritarians said it was either "bad" or "very bad" for the country when Muslims built more mosques. Only 14 percent of that group said more mosques would be "good" or "very good."
  • The literature on authoritarianism suggests this is not just simple Islamophobia, but rather reflects a broader phenomenon wherein authoritarians feel threatened by people they identify as "outsiders" and by the possibility of changes to the status quo makeup of their communities.
  • This would help explain why authoritarians seem so prone to reject not just one specific kind of outsider or social change, such as Muslims or same-sex couples or Hispanic migrants, but rather to reject all of them.
  • Working-class communities have come under tremendous economic strain since the recession. And white people are also facing the loss of the privileged position that they previously were able to take for granted. Whites are now projected to become a minority group over the next few decades, owing to migration and other factors. The president is a black man, and nonwhite faces are growing more common in popular culture. Nonwhite groups are raising increasingly prominent political demands, and often those demands coincide with issues such as policing that also speak to authoritarian concerns.
  • the loss of working-class jobs in this country is a real and important issue, no matter how one feels about fading white privilege — but that is not the point.
  • mportant political phenomenon we identify as right-wing populism, or white working-class populism, seems to line up, with almost astonishing precision, with the research on how authoritarianism is both caused and expressed.
  • It all depends, he said, on whether a particular group of people has been made into an outgroup or not — whether they had been identified as a dangerous other.
  • Since September 2001, some media outlets and politicians have painted Muslims as the other and as dangerous to America. Authoritarians, by nature, are more susceptible to these messages, and thus more likely to come to oppose the presence of mosques in their communities.
  • , it helps explain how Trump's supporters have come to so quickly embrace such extreme policies targeting these outgroups: mass deportation of millions of people, a ban on foreign Muslims visiting the US. When you think about those policy preferences as driven by authoritarianism, in which social threats are perceived as especially dangerous and as demanding extreme responses, rather than the sudden emergence of specific bigotries, this starts to make a lot more sense.
  • authoritarians are their own distinct constituency: effectively a new political party within the GOP.
  • Authoritarians generally and Trump voters specifically, we found, were highly likely to support five policies: Using military force over diplomacy against countries that threaten the United States Changing the Constitution to bar citizenship for children of illegal immigrants Imposing extra airport checks on passengers who appear to be of Middle Eastern descent in order to curb terrorism Requiring all citizens to carry a national ID card at all times to show to a police officer on request, to curb terrorism Allowing the federal government to scan all phone calls for calls to any number linked to terrorism
  • What these policies share in common is an outsize fear of threats, physical and social, and, more than that, a desire to meet those threats with severe government action — with policies that are authoritarian not just in style but in actuality
  • The real divide is over how far to go in responding. And the party establishment is simply unwilling to call for such explicitly authoritarian policies.
  • There was no clear correlation between authoritarianism and support for tax cuts for people making more than $250,000 per year, for example. And the same was true of support for international trade agreements.
  • he way he reduces everything to black-and-white extremes of strong versus weak, greatest versus worst. His simple, direct promises that he can solve problems that other politicians are too weak to manage.
  • That's why it's a benefit rather than a liability for Trump when he says Mexicans are rapists or speaks gleefully of massacring Muslims with pig-blood-tainted bullets: He is sending a signal to his authoritarian supporters that he won't let "political correctness" hold him back from attacking the outgroups they fear.
  • Rather, it was that authoritarians, as a growing presence in the GOP, are a real constituency that exists independently of Trump — and will persist as a force in American politics regardless of the fate of his candidacy.
  • If Trump loses the election, that will not remove the threats and social changes that trigger the "action side" of authoritarianism. The authoritarians will still be there. They will still look for candidates who will give them the strong, punitive leadership they desire.
  • ust look at where the Tea Party has left the Republican establishment. The Tea Party delivered the House to the GOP in 2010, but ultimately left the party in an unresolved civil war. Tea Party candidates have challenged moderates and centrists, leaving the GOP caucus divided and chaotic.
  • Authoritarians may be a slight majority within the GOP, and thus able to force their will within the party, but they are too few and their views too unpopular to win a national election on their own.
  • the rise of authoritarianism as a force within American politics means we may now have a de facto three-party system: the Democrats, the GOP establishment, and the GOP authoritarians.
  • It will become more difficult for Republican candidates to win the presidency because the candidates who can win the nomination by appealing to authoritarian primary voters will struggle to court mainstream voters in the general election. They will have less trouble with local and congressional elections, but that might just mean more legislative gridlock as the GOP caucus struggles to balance the demands of authoritarian and mainstream legislators. The authoritarian base will drag the party further to the right on social issues, and will simultaneously erode support for traditionally conservative economic policies.
  • Norms around gender, sexuality, and race will continue evolving. Movements like Black Lives Matter will continue chipping away at the country's legacy of institutionalized discrimination, pursuing the kind of social change and reordering of society that authoritarians find so threatening.
  • The chaos in the Middle East, which allows groups like ISIS to flourish and sends millions of refugees spilling into other countries, shows no sign of improving. Longer term, if current demographic trends continue, white Americans will cease to be a majority over the coming decades.
  • t will be a GOP that continues to perform well in congressional and local elections, but whose divisions leave the party caucus divided to the point of barely functioning, and perhaps eventually unable to win the White House.
  • For decades, the Republican Party has been winning over authoritarians by implicitly promising to stand firm against the tide of social change, and to be the party of force and power rather than the party of negotiation and compromise. But now it may be discovering that its strategy has worked too well — and threatens to tear the party apart.
Javier E

Inequality: The 1 percent needs better defenders | The Economist - 0 views

www.economist.com/...inequality

inequality economics entrepreneur innovation creativity luck superstar

shared by Javier E on 26 Jun 13 - No Cached
  • Mr Mankiw begins with a thought experiment: "Imagine a society with perfect economic equality...Then, one day, this egalitarian utopia is disturbed by an entrepreneur with an idea for a new product. Think of the entrepreneur as Steve Jobs as he develops the iPod, J.K. Rowling as she writes her Harry Potter books, or Steven Spielberg as he directs his blockbuster movies." Everyone wants to buy the entrepreneur's product, which results in a hugely unequal distribution of income. Should the government shift to a progressive tax system to reduce the inequality?Obviously Mr Mankiw discovers that the answer is "no", because that's the answer he has built his analogy to produce.
  • Mr Mankiw's analogy sneaks in his conclusion by implying that greater inequality is the price we pay for more invention and creativity. But his own choices of hero-entrepreneurs make it clear that there's no evidence to support this claim.
  • Of the three Mr Mankiw proposes, only Steve Jobs plausibly had an irreducible, unique effect on material culture and the structure of an industry. Mr Spielberg and Ms Rowling are acclaimed artists, but their startling wealth and prominence are entirely due to the increasing power of network effects in mass culture over the past several decades. Mr Spielberg happened to be directing his first movies just as Hollywood was beginning to stage coordinated marketing blitzes that created round-the-block lines for top-grossing films. Ms Rowling hit the bookshelves just as a similar superstar phenomenon was taking over publishing, with sales increasingly concentrated on individual mega-bestsellers rather than spread across a few dozen authors and titles. Mr Jobs is an unusual figure in that his ability to combine engineering, aesthetics, and a vision of how users might interact with the digital universe has created a kind of integrated multi-product entity that might not otherwise have existed; it's not clear that BlackBerry, Nokia or Samsung would have been up to the task. But even in Mr Jobs's case, much of the power that accrued to Apple was due to the gradual sorting of the consumer information-technology world into integrated ecosystems
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  • "The music industry is a microcosm of what is happening in the U.S. economy at large," Mr Krueger said. "We are increasingly becoming a ‘winner-take-all economy,’ a phenomenon that the music industry has long experienced. Over recent decades, technological change, globalization and an erosion of the institutions and practices that support shared prosperity in the U.S. have put the middle class under increasing stress. The lucky and the talented—and it is often hard to tell the difference—have been doing better and better, while the vast majority has struggled to keep up."
  • why does Mr Mankiw pick three figures from the entertainment and computer industries, where everyone knows the "superstar" phenomenon is strongest? Because if he used examples from other industries, it would be even more difficult to convince the reader that the immense rewards being reaped by those at the top had anything to do with their unique contributions to the economy
  • Perhaps those other guys wouldn't have been as good at their jobs; in that case, these firms would have lost market share to competitors. So what?
  • The social purpose of high executive pay is to create incentives for hard work to maximise profit. But these guys are being paid double what their predecessors were making in the 1980s
  • Are we seeing startlingly better corporate performance today than we were back then? Is there greater productive innovation in, say, medical technology or commercial real estate? Is our economy growing faster? Are general standards of living rising faster? No, no, no and no.
  • Mr Mankiw's analogy stacks the deck by making it appear as though great creative entrepreneurs create the consumer demand which leads to inequality. This is not how things work.
  • If the government were to, for example, return top marginal tax rates to the levels that prevailed in the 1990s or the 1970s in order to compensate for the superstar effect, there is no reason to believe that the top one percent would produce any less value for society than they do now. Mr Spielberg would likely have worked just as hard at 1970s tax rates as he does at 2013 tax rates; indeed, he did so when he made "Jaws". Similarly, Mr Jobs worked very hard on the Apple 2e in the 1970s and on the iMac in the 1990s, and Ms Rowling worked quite hard on the Harry Potter series even though tax rates in Britain are much higher than those in America.
Javier E

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

DIIGO_FILE_HOME/7ui9/74ec4c99e72deda4a64da10692a15bf6

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

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

What Hannah Arendt's Work Tells Us About Ukraine - The Atlantic - 0 views

www.theatlantic.com/...627081

authoritarian isolation human rights citizenship autocracy Arendt

shared by Javier E on 19 Mar 22 - No Cached
  • The toxic nationalism and open racism of Nazi Germany, only recently defeated; the Soviet Union’s ongoing, cynical attacks on liberal values and what it called “bourgeois democracy”; the division of the world into warring camps; the large influx of refugees; the rise of new forms of broadcast media capable of pumping out disinformation and propaganda on a mass scale; the emergence of an uninterested, apathetic majority, easily placated with simple bromides and outright lies; and above all the phenomenon of totalitarianism, which she described as an “entirely new form of government”—all of these things led Arendt to believe that a darker era was about to begin.
  • Once again, we are living in a world that Arendt would recognize, a world in which it seems “as though mankind had divided itself between those who believe in human omnipotence (who think that everything is possible if one knows how to organize masses for it) and those for whom powerlessness has become the major experience of their lives”
  • In the totalitarian world, trust has dissolved. The masses “believe everything and nothing, think that everything was possible and that nothing was true.”
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  • because Arendt feared for the future, much of The Origins of Totalitarianism was in fact focused on an excavation of the past.
  • the principle that led her down this path remains important: To grapple with a broad social trend, look at its history, try to find its origins, try to understand what happened when it last appeared, in another country or another century
  • To explain Nazi anti-Semitism, Arendt reached back not only to the history of the Jews in Germany but also to the history of European racism and imperialism, and to the evolution of the notion of the “rights of man”—which we now more commonly speak of as “human rights.” To have such rights, she observed, you must not only live in a state that can guarantee them; you must also qualify as one of that state’s citizens.
  • the questions Arendt asks remain absolutely relevant today. She was fascinated by the passivity of so many people in the face of dictatorship, by the widespread willingness, even eagerness, to believe lies and propaganda
  • it offers us a kind of dual methodology, two different ways of thinking about the phenomenon of autocracy.
  • To explain this phenomenon, Arendt zeroes in on human psychology, especially the intersection between terror and loneliness. By destroying civic institutions, whether sports clubs or small businesses, totalitarian regimes kept people away from one another and prevented them from sharing creative or productive projects.
  • when each person felt himself isolated from the rest, resistance became impossible. Politics in the broadest sense became impossible too: “Terror can rule absolutely only over men who are isolated against each other … Isolation may be the beginning of terror; it certainly is its most fertile ground; it always is its result.”
  • it is impossible not to wonder whether the nature of modern work and information, the shift from “real life” to virtual life and the domination of public debate by algorithms that increase emotion, anger, and division, hasn’t created some of the same results
  • In a world where everyone is supposedly “connected,” loneliness and isolation once again are smothering activism, optimism, and the desire to participate in public life.
  • he 20th-century totalitarian model has not been banished; it can be brought back, at any place and at any time.
  • The Origins of Totalitarianism does not contain a set of policy prescriptions, or directions on how to fix things. Instead it offers proposals, experiments, different ways to think about the lure of autocracy and the seductive appeal of its proponents as we grapple with them in our own time
Javier E

Is It Fascism? A Leading Historian Changes His Mind. - The New York Times - 0 views

www.nytimes.com/...robert-paxton-facism.html

Fascism history culture crisis politics US france historian

shared by Javier E on 24 Oct 24 - No Cached
  • Jan. 6 proved to be a turning point. For an American historian of 20th-century Europe, it was hard not to see in the insurrection echoes of Mussolini’s Blackshirts, who marched on Rome in 1922 and took over the capital, or of the violent riot at the French Parliament in 1934 by veterans and far-right groups who sought to disrupt the swearing in of a new left-wing government.
  • But the analogies were less important than what Paxton regarded as a transformation of Trumpism itself. “The turn to violence was so explicit and so overt and so intentional, that you had to change what you said about it,” Paxton told me. “It just seemed to me that a new language was necessary, because a new thing was happening.”
  • In a column that appeared online on Jan. 11, 2021, Paxton wrote that the invasion of the Capitol “removes my objection to the fascist label.” Trump’s “open encouragement of civic violence to overturn an election crosses a red line,” he went on. “The label now seems not just acceptable but necessary.”
  • ...54 more annotations...
  • Until then, most scholars arguing in favor of the fascism label were not specialists. Paxton was
  • fascism does have a specific meaning, and in the last few years the debate has turned on two questions: Is it an accurate description of Trump? And is it useful?
  • he confirmed the diagnosis. “It’s bubbling up from below in very worrisome ways, and that’s very much like the original fascisms,” Paxton said. “It’s the real thing. It really is.”
  • Calling someone or something “fascist” is the supreme expression of moral revulsion, an emotional impulse that is difficult to resist.
  • This summer I asked Paxton if, nearly four years later, he stood by his pronouncement.
  • Most commentators fall into one of two categories: a yes to the first and second, or a no to both
  • Paxton is somewhat unique in staking out a position as yes and no. “I still think it’s a word that generates more heat than light,” Paxton said as we sat looking out over the Hudson River. “It’s kind of like setting off a paint bomb.”
  • He told me that what he saw on Jan. 6 has continued to affect him; it has been hard “to accept the other side as fellow citizens with legitimate grievances.
  • That is not to say, he clarified, that there aren’t legitimate grievances to be had, but that the politics of addressing them has changed. He believes that Trumpism has become something that is “not Trump’s doing, in a curious way,” Paxton said. “I mean it is, because of his rallies. But he hasn’t sent organizers out to create these things; they just germinated, as far as I can tell.”
  • Whatever Trumpism is, it’s coming “from below as a mass phenomenon, and the leaders are running to keep ahead of it,”
  • That was how, he noted, Italian Fascism and Nazism began, when Mussolini and Hitler capitalized on mass discontentment after World War I to gain power.
  • Focusing on leaders, Paxton has long held, is a distraction when trying to understand fascism. “What you ought to be studying is the milieu out of which they grew,” Paxton said. For fascism to take root, there needs to be “an opening in the political system, which is the loss of traction by the traditional parties” he said. “There needs to be a real breakdown.”
  • his groundbreaking book about the Vichy regime. In demonstrating that France’s leaders actively sought collaboration with the Nazis and that much of the public initially supported them
  • he showed that the country’s wartime experience was not simply imposed but arose from its own internal political and cultural crises: a dysfunctional government and perceived social decadence.
  • a fundamental misconception on the part of some of his peers, who defined fascism as an ideology. “It seems doubtful,” Paxton wrote in The New York Review of Books in 1994, “that some common intellectual position can be the defining character of movements that valued action above thought, the instincts of the blood above reason, duty to the community above intellectual freedom, and national particularism above any kind of universal value
  • Is fascism an ‘ism’ at all?” Fascism, he argued, was propelled more by feelings than ideas.
  • Fascist movements succeeded, Paxton wrote, in environments in which liberal democracy stood accused of producing divisions and decline
  • “Marine Le Pen has gone to considerable lengths to insist that there is no common ground between her movement and the Vichy regime,” Paxton told me. “For me, to the contrary, she seems to occupy much the same space within the political system. She carries forward similar issues about authority, internal order, fear of decline and of ‘the other.’”
  • Fifty years after “Vichy France” was published, it remains a remarkable book
  • it also illuminates, with clarity and a degree of even-handedness that feels astonishing today, the competing historical and political traditions — progressive versus Catholic traditionalist, republican versus ancien-régime — that created the turbulent conditions in which Vichy could prevail and that continue to drive French politics today.
  • “Vichy France,” published in France in 1973, profoundly shook the nation’s self-image, and Paxton is still something of a household name — his picture appears in some French high school history textbooks
  • Éric Zemmour, a far-right pundit and one-time presidential candidate, who has sought to sanitize far-right politics in France by rehabilitating Vichy, has attacked Paxton and the historical consensus he represents.
  • In “Vichy France,” Paxton asserted that “the deeds of occupied and occupier alike suggest that there come cruel times when to save a nation’s deepest values one must disobey the state. France after 1940 was one of those times.”
  • The book was a “national scandal,” Paxton said. “People were quite horrified.” Paxton’s adversaries called him a naïf: He was American and had no history of his own. “I said, ‘Oh, boy, you don’t know anything,’” Paxton told me.
  • Paris at the time was brimming with rumors of an impending coup by French generals who were fighting to keep Algeria, then a colony, French, and who were angry that the government in Paris was not supporting them. The notion of an Army officer class that was loyal to the nation but not to its current government was, to Paxton, a resonant one
  • sary to protect the nation while waiting for liberation — the so-called double game.
  • this did not correspond to the records. “What I was finding was a total mismatch,” Paxton told me. “The French popular narrative of the war had been that they’d all been resisters, even if only in their thoughts. And the archives were just packed with people clamoring, defense companies wanting to construct things for the German Army, people who wanted to have jobs, people who wanted to have social contacts.”
  • In his book, Paxton argued that the shock and devastation of France’s 1940 military defeat, for which many French blamed the four years of socialist government and the cultural liberalization that preceded it, had primed France to accept — even support — its collaborationist government
  • After World War I, France was a power in decline, squeezed between the mass production of the United States and the strength of the newly formed Soviet Union. Many French citizens saw the loss of France’s prestige as a symptom of social decay. These sentiments created the conditions for the Vichy government to bring about what they called “the national revolution”: an ideological transformation of France that included anti-Jewish laws and, eventually, deportation.
  • only an outsider could have accomplished what he did
  • it was Paxton who “legitimized changes that were in the process of happening in French society,” Henry Rousso, a French historian and expert on Vichy, told me. “He had the allure of a Hollywood star. He was the perfect American for the French.”
  • Paxton’s scholarship became the foundation for an entirely new field of research that would transform France’s official memory of World War II from one of resistance to one of complicity. It came to be known as the Paxtonian revolutio
  • Paxton was judicious about the uses and misuses of “fascism.” In “Vichy France,” he acknowledged that “well past the halfway point of this book, the term fascism has hardly appeared
  • because “the word fascism has been debased into epithet, making it a less and less useful tool for analyzing political movements of our times.”
  • to dismiss “the whole occupation experience as something alien to French life, an aberration unthinkable without foreign troops imposing their will.” This, he warned, was a “mental shortcut” that “conceals the deep taproots linking Vichy policies to the major conflicts of the Third Republic.” That is, to everything that came before.
  • In 1998, Paxton published a highly influential journal article titled “The Five Stages of Fascism,” which became the basis for his canonical 2004 book, “The Anatomy of Fascism.”
  • But for those who use the label to describe Trump, it is useful precisely because it has offered a predictive framework. “It’s kind of a hypothesis,
  • “the truth was whatever permitted the new fascist man (and woman) to dominate others, and whatever made the chosen people triumph.”
  • Whatever promises fascists made early on, Paxton argued, were only distantly related to what they did once they gained and exercised power
  • As they made the necessary compromises with existing elites to establish dominance, they demonstrated what he called a “contempt for doctrine,” in which they simply ignored their original beliefs and acted “in ways quite contrary to them.”
  • ascism, Paxton argued, was best thought of as a political behavior, one marked by “obsessive preoccupation with community decline, humiliation or victimhood.”
  • When Paxton announced his change of mind about Trump in his 2021 Newsweek column, he continued to emphasize that the historical circumstances were “profoundly different.
  • the column’s importance lay not only in the messenger, but also in marking Jan. 6 as a “radicalizing event.” In his 1998 article, Paxton outlined how fascism evolved, either toward entropy or radicalization. “When somebody allies with extremists to get to power and to sustain them, you have a logic of radicalization,” Ben-Ghiat says. “And we saw this happening.”
  • In 2020, Moyn argued in The New York Review of Books that the problem with comparisons is that they can prevent us from seeing novelty. In particular, Moyn was concerned about the same “mental shortcuts” that Paxton warned against more than 50 years earlier. “I wanted to say, Well, wait, it’s the Republican Party, along with the Democratic Party, that led to Trump, through neoliberalism and wars abroad,” Moyn told me. “It just seems that there’s a distinctiveness to this phenomenon that maybe makes it not very helpful to use the analogy.”
  • it was a mistake, he said, to treat fascism as if it were comparable with 19th-century doctrines like liberalism, conservatism or socialism. “Fascism does not rest explicitly upon an elaborated philosophical system, but rather upon popular feelings about master races, their unjust lot, and their rightful predominance over inferior peoples,” he wrote in “The Anatomy of Fascism.
  • even when it comes to Putin, a good candidate for the “fascist” label, the use of the word often generates a noxious incuriousness. “It becomes the enemy of nuance,” Kimmage says. “The only thing that provides predictive value in foreign policy, in my experience, is regime type
  • He argues that Putin has not behaved as a full-blown fascist, because his regime depends on maintaining order and stability, and that affects how he wages war. It should affect how the United States responds too.
  • “What does it tell us about the next steps that Trump may take? I would say that as a theory of Trumpism, it’s one of the better ones.” No one expects Trumpism to look like Nazism, or to follow a specific timeline, but some anticipated that “using street paramilitary forces he might do some kind of extralegal attempt to seize power,” Ganz said. “Well, that’s what he did.”
  • Some of the most ardent proponents of the fascism label have taken it quite a bit further. The Yale historian Timothy Snyder offers lessons on fighting Trumpism lifted from totalitarian Germany in the 1930s in the way that many other historians find unhelpf
  • “Sometimes waving that banner, ‘You fascists on the other side, and we the valiant anti-fascists,’ is a way of just not thinking about how one as an individual or as part of a class might be contributing to the problem,” he says.
  • I read back to him one of his earlier definitions of fascism, which he described as a “mass, anti-liberal, anti-communist movement, radical in its willingness to employ force . . . distinct not only from enemies on the left but also from rivals on the right.” I asked him if he thought it described Trumpism. “It does,” he said
  • “I’m not pushing the term because I don’t think it does the job very well now,” Paxton told me. “I think there are ways of being more explicit about the specific danger Trump represents.”
  • He scoured his brain for an apt historical analogy but struggled to find one. Hitler was not elected, he noted, but legally appointed by the conservative president, Paul von Hindenburg. “One theory,” he said, “is that if Hindenburg hadn’t been talked into choosing Hitler, the bubble had already burst, and you would have come up with an ordinary conservative and not a fascist as the new chancellor of Germany. And I think that that’s a plausible counterfactual, Hitler was on the downward slope.” In Italy, Mussolini was also legitimately appointed. “The king chose him,” Paxton said, “Mussolini didn’t really have to march on Rome.”
  • Trump’s power, Paxton suggested, appears to be different. “The Trump phenomenon looks like it has a much more solid social base,” Paxton said. “Which neither Hitler nor Mussolini would have had.”
Javier E

"You're supporting a bigot. That makes you part of the bigotry." Charles Blow's master ... - 0 views

www.salon.com/...-cutting-through-trump-hackery

false equivalency media objectivity bigotry culture

shared by Javier E on 24 Aug 16 - No Cached
  • As I explained in an earlier Salon piece, Donald Trump, with his background in reality TV and professional wrestling, created a spectacle that rewarded him with at least $3 billion in free media coverage. Trump’s sophisticated meta game also allowed him to exploit a risk-averse news-media establishment that operates according to a clear and predictable set of rules and conventions governing “the boundaries of the approved public discourse.”
  • These rules and conventions consist of maintaining the appearance of “objectivity” and “fairness,” perpetuating a “both sides do it” framework when discussing Republicans and Democrats, and an obsessive need to present “all sides of an issue.” Clear statements of fact and truth are treated as mere opinions though as Paul Krugman once said, “if one party declared that the earth was flat, the headlines would read ‘Views Differ on Shape of Planet.’”
  • The American corporate news media also prefers to feature generalists who understand these rules as opposed to real experts who will not obey said script. Ultimately, in covering political campaigns and elections, the American corporate news media is more interested in covering the “horse race” — because it is an easy story to communicate — than in critically evaluating the specific policy proposals and qualifications of a given candidate.
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  • When confronted by the Donald Trump phenomenon, the American corporate news media was flummoxed by his disregard for facts, inconsistency and willingness to rapidly change his positions on a given issue, overt racism and bigotry of his followers and movement, fascism-fueled hostility and contempt for journalists, and utter disregard for the rules of normal politics.
  • On Monday’s edition of “CNN Tonight with Don Lemon,” New York Times columnist and author Charles Blow refused to comply with Donald Trump’s political con job and an American corporate news media that has acted irresponsibly in aiding and abetting his presidential campaign.
  • In social psychology, the bystander effect is a phenomenon whereby a group or crowd of people will often ignore an individual person who is in distress. This dynamic changes when a member of the crowd or group decides to render aid to the person in distress. Other people will then follow the new rule — what is now one of care and concern — instead of ignoring and looking away
  • On Monday’s edition of “CNN Tonight with Don Lemon,” Charles Blow established a new rule for how journalists and other commentators should interact with Donald Trump’s agents and rabble
  • The question now becomes, Will other members of the Fourth Estate follow Charles Blow’s lead and the new rule that he has tried to establish or will they continue to be supplicants for Donald Trump?
Javier E

The middle class is shrinking just about everywhere in America - The Washington Post - 0 views

www.washingtonpost.com/...st-about-everywhere-in-america

middle-class demographics rich poor

shared by Javier E on 12 May 16 - No Cached
  • a clear majority of American adults no longer live in the middle class, a demographic reality shaped by decades of widening inequality, declining industry and the erosion of financial stability and family-wage jobs
  • hile much of the attention has focused on communities hardest hit by economic declines, the new Pew data, based on metro-level income data since 2000, show that middle-class stagnation is a far broader phenomenon.
  • The decline of the American middle class is "a pervasive local phenomenon," according to Pew, which analyzed census and American Community Survey data in 229 metros across the country, encompassing about three-quarters of the U.S. population. In 203 of those metros, the share of adults in middle-income households fell from 2000 to 2014.
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  • Pew defines middle-income households here as those making between two-thirds and twice the national median household income. For a three-person household in 2014, that means an income between about $42,000 and $125,000.
  • The fact that median incomes have declined over this same time frame also means that the bar to get into the middle class is actually lower now than it was in 2000. Pew's metro-level data are also adjusted for household size and local cost of living.
  • as the middle class has been shrinking, median incomes have fallen, too. In 190 of these 229 metros, the median income dropped over this same time.
  • in other places, the shrinking middle class is actually a sign of economic gains, as more people who were once middle class have joined the ranks at the top. This has been the case in booming energy hubs like Midland, Texas.
  • In the Washington, D.C. metropolitan area, the share of adults living in lower-income households has actually held steady over this time. The households disappearing from the middle-class, rather, are reflected in the growing numbers at the top
  • In total, 172 of these 229 metros saw a growing share of households in the upper-income tier. About as many — 160 — saw a growing share at the bottom. And 108 experienced both: The middle class shrank as the ranks of both the poor and the rich grew.
Javier E

The Butchery of Hitler and Stalin | Hoover Institution - 0 views

www.hoover.org/...80201

Holocaust Russia Stalin Hitler genocide

shared by Javier E on 12 Jun 11 - No Cached
  • All told, some fourteen million people are estimated to have died as a result of these atrocities; to put this number into context, it is two million more than the total number of German and Soviet soldiers killed in battle and over thirteen million more than American losses in all of its foreign wars combined.
  • The Holocaust was a unique historical event, the causes of which were distinctive. But it’s precisely because it occurred alongside other wide-scale horrors that Snyder is right to “test the proposition that deliberate and direct mass murder by these two regimes in the bloodlands is a distinct phenomenon worthy of separate treatment.”
  • Both ideologically and practically, Stalinism gave rise to Hitler. This was thanks to Soviet communism’s absolutist and totalitarian nature, which gave Hitler all the evidence he needed that nothing less than the full militarization of society was required to confront the eastern menace. Similarly, Stalin’s paranoid worldview directly contributed to policies which only emboldened Hitler. Stalin instructed German communists to treat their Social Democratic countrymen as “social fascists,” leading to fractures on the German left that ultimately gave way for Hitler’s ascent. This hothouse geopolitical environment created, as Hobsbawm would later put it, an “Age of Extremes.”
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  • To this day, the populations of the former Soviet Bloc, and some elements of their intelligentsia, have yet to come to terms with their historical complicity in the Holocaust, painting their ancestors as victims, which indeed many of them no doubt were, while ignoring the fact that many were erstwhile collaborators.
  • But it was in Belarus where the conflagration between Nazis and Soviets, and between collaborationists and partisans, was greatest. By the end of the war, Snyder writes, a full half of the country’s population had either been killed or deported.
  • Despite the images of walking skeletons that greeted American liberators at Buchenwald, the full enormity of the Holocaust was not fully appreciated, even in the Western world, until relatively recently, for the simple reason that “the Americans and the British liberated no part of Europe that had a very significant Jewish population before the war, and saw none of the German death facilities.” Those facilities, and the fields in which the Germans exterminated the vast majority of their Jewish victims, lay in the bloodlands, which were conquered by the Soviets.
  • The Nazi plan to eliminate the Jewish race — a plan which it executed often with the gleeful participation of local collaborators who needed no prompting in rounding up and murdering their Jewish neighbors — is today being downplayed so that Soviet crimes loom larger.
  • “the vast majority of Jews killed in the Holocaust never saw a concentration camp.” Their murders were personal affairs in that they involved soldiers firing bullets into their bodies; death did not take place within a closed chamber and the murderers saw the faces of their victims. Most of the killing took place in the fields and forests of Eastern Europe.
  • Snyder reports that the Nazis deliberately killed upwards of eleven million; for the Soviets during the Stalin period the figure was between six and nine million. On the Soviet side, these numbers are far less than what had originally been believed, due to the opening of Eastern European and Soviet archives in the twenty years since the dissolution of the Soviet Union.
  • What has allowed the Soviet Union to escape the same sort of historical reproach as Nazi Germany is that its killing was carried out in the furtherance of various causes — absolute economic equality, the preservation of a dictatorship, the collectivization of agriculture — that are not commonly considered to exist on the same moral plane as a theory of racial superiority. “In Stalinism mass murder could never be anything more than a successful defense of socialism, or an element in a story of progress toward socialism; it was never the political victory itself,” Snyder explains.
  • Academics, journalists and political leaders in this region, particularly in the Baltic states, have put forward a “double genocide” approach to understanding this period of European history, which, unlike the more nuanced take of Snyder (who, while placing the Stalinist and Nazi regimes alongside each other as subjects of historical inquiry, does not equate them in terms of moral depravity), is explicitly political.
  • The perverse irony of both Stalin’s and Hitler’s desire to conquer the bloodlands was that by expanding their empires they diversified them. Suddenly, they had a whole lot of foreigners living under their domain, who would need to be pacified. And so the solution to this problem would have to be the liquidation of massive numbers of people.
  • This historical airbrushing amounts to “Holocaust obfuscation,” in the words of the academic Dovid Katz, which, he writes, “tries to reduce all evil to equal evil, in effect to confuse the issue in order to write the inconvenient genocide that is the Holocaust out of history as a distinct category.” Last year, for instance, the Lithuanian government passed a law making it illegal to deny that the actions of the Soviet Union in Lithuania constitute “genocide,” as it is illegal to deny the Holocaust.
  • But his acknowledgement that the period of 1933 to 1945 was marked by several genocides, rather than a single one, does not lead him to promote the “double genocide” theory. Snyder has written elsewhere that “The mass murder of the Jews was, indeed, unprecedented in its horror; no other campaign involved such rapid, targeted and deliberate killing, or was so tightly bound to the idea that a whole people ought to be exterminated.” It is morally specious to compare the Jewish Holocaust to the Soviet “genocide” of Balts or Poles or Ukrainians, awful as the experiences of these peoples were, because of the inherently different nature of the methods the Soviet and Nazi regimes used against their subject populations. The Soviet Union had many local collaborators throughout its occupied and satellite territories. And while the Nazis also had collaborators during their occupation of the Baltic States, there was never any room for a Jewish collaborator in the Nazi project.
  • Though Stalin’s murder campaigns were, in many cases, predicated on ethnic antagonism, the difference is that the Soviets did not exterminate for extermination’s own sake. Once Stalin’s discrete policies had been achieved (the collectivization of Ukrainian farms, for instance), the mass murder stopped, and the Soviet Union eventually wound down its widescale deportations and mass killings in the mid- 1950s. Had Hitler’s  regime, with its animalistic understanding of human nature, lasted beyond 1945, its mass murder and terror would not have decreased. For these tactics were not just means but ends; they were the very lifeblood, the weltanschauung, of nazism itself.
  • The crucial factor one must consider in evaluating these two strains of totalitarianism is their competing long-term visions, and the policies that were required to execute them. Classifying Stalin’s various murder campaigns (alongside Nazi policies towards Roma, gays, educated Poles and Soviet citizens in Belarus and Ukraine) as “genocides,” which Snyder does, while also singling out the Holocaust as the worst of them all, is not mutually exclusive.
  • Bloodlands is an incredibly original work. It seeks to redirect our understanding of the Holocaust as primarily an eastern phenomenon, and one which took place among a spate of mass killing policies. When popular interest in the Holocaust and an “international collective memory” of it began to form in the 1970s and 1980s, it focused almost exclusively on the experience of German and West European Jews, the wealthiest and most assimilated on the continent, who died in far smaller numbers than did the Jews of Poland, Belarus, and the Baltic States, who were nearly eradicated. “Deprived of its Jewish distinctiveness in the East, and stripped of its geography in the West, the Holocaust never quite became part of European history,”
Javier E

The Story of the Fugitive Slave Law Mirrors U.S. Today - The Atlantic - 0 views

www.theatlantic.com/...575587

civil war slavery history crisis

shared by Javier E on 12 Nov 18 - No Cached
  • Speaking in Chicago in the summer of 1858, Lincoln noted that when the Republic was founded, “we had slavery among us,” and that “we could not get our constitution unless we permitted” slavery to persist in those parts of the nation where it was already entrenched. “We could not secure the good we did secure,” he said, “if we grasped for more.” The United States, in other words, could not have been created if the eradication of human bondage had been a condition of its creation. Had Lincoln said at Gettysburg that the nation was con­ceived not in liberty but in compromise, the phrase would have been less memorable but more accurate.
  • The hard truth is that the United States was founded in an act of ac­commodation between two fundamentally different societies. As one southern-born antislavery activist wrote, it was a “sad satire to call [the] States ‘United,’” because in one-half of the country slavery was basic to its way of life while in the other it was fading or already gone. The founding fathers tried to stitch these two nations together with no idea how long the stitching would hold.
  • By the second quarter of the century, some of the fugitives—the most famous was Frederick Douglass—were telling their stories with the help of white abolitionist editors in speeches and memoirs that ripped open the screen behind which America tried to conceal the reality that a nation putatively based on the principle of human equal­ity was actually a prison house in which millions of Americans had virtu­ally no rights at all. By awakening northerners to this fact, and by enraging southerners who demanded the return of their “absconded” property, they pushed the nation toward confronting the truth that America was really two nations, not one.
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  • The leading intellectual of the North, Ralph Waldo Emerson, called the fugitive slave law a “sheet of lightning at midnight.” To him and many others, it revealed that Americans had been living all along in an unholy “union between two countries, one civilized & Christian & the other barbarous.”
  • Faced with a choice between denying the constitutional right of slave owners to recover their human property and thereby losing the Union, or tolerating slavery to the extent of returning fugitives and thereby saving the Union, Lincoln chose the latter. “I hate to see the poor creatures hunted down and returned to their stripes,” he said, “but I bite my lip and keep quiet.
  • It implicated northerners in the business of slavery in a way they had never felt before. It made visible the suffering of human beings who had been hitherto invisible. It forced northerners to choose between coming to their aid in defiance of the law or surrendering them under penalty of the law.
  • The fugitive slave law turned the nation upside down. Southerners who had once insisted on states’ rights now demanded federal intervention to enforce what they considered their property rights. Northerners who had once derided the South for its theory of “nullification”—John C. Calhoun’s idea that acts of Congress require consent from each individual state before they can take effect within its borders—now became nullifiers themselves. The fugitive slave law clarified just how incompatible North and South had become.
  • Most important, the fugitive slave law of 1850 made clear that slavery was not a southern phenomenon but a national phenomenon. Northerners who had once been able to pretend that slavery had nothing to do with them could no longer evade their complicity.
  • In fact, none of the issues of our time—economic inequality, affordability of health care, future of the environment, regulation of immigration—recalcitrant as they may be to bipartisan compromise, compares even remotely to the impasse of the mid-19th century
  • In that sense, Lincoln was the embodiment of America’s long struggle to remake itself as a morally coherent nation. Under his leadership, the Civil War finally resolved the problem of fugitive slaves by destroying the institution from which they had fled
  • The problem of the 1850s was a political problem specific to a particular time and place. But the moral problem of how to reconcile irreconcilable values is a timeless one that, sooner or later, confronts us all.
Javier E

California Wildfire: Why Humans Can't Control Them - The Atlantic - 0 views

www.theatlantic.com/...575740

california wildfire control nature forest fire domination

shared by Javier E on 13 Nov 18 - No Cached
  • “Fires are outrunning us. We’re trying harder than ever to put them out, and they’re continuing to win, more and more, every year,” Williams said. “And it really isn’t for lack of effort. Even when we know it’s been stupid policy to fight every single fire, we’re still trying as hard as we can to do that.”
  • As the California fires have dominated the news, he’s been asked by friends and journalists why we can’t just fix wildfires, why we can’t just put them out. We have solved all sorts of complex environmental engineering problems. Why not wildfire?
  • The question illustrates “the root problem that got us into this mess,” he told me. “We think that we as humans should be able to dominate this phenomenon of wildfire. And in reality, we can’t. Even though we can put a person on the moon, and even though we can create this global computer network, we can’t. This is a natural phenomenon that is similar to the ocean in that it is really big, that it is much larger than us when it really gets going.”
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  • In some ways, he said, a wildfire is similar to a combustion-powered hurricane. Fires put out tons of hot air at their center, which tries violently to rise. This rising air creates a vacuum at the core of fires, creating a fast-moving conveyor belt of cooler air flowing into the fire from all directions. A large fire can pull in so much air, at such high speeds, that its ability to do so is hindered by the Earth’s rotation
  • Sometimes, that channel of upward-flowing air can collapse in one small spot. Then the hot air in the atmosphere plummets through the weak point. “You get a very fast wind moving down toward the ground, and when it hits the ground, it spreads like jelly slopping across the floor,” he said. “It can also send white-hot air out in front of the flame, incinerating the landscape before the actual flame has arrived. It can cause forests to spontaneously combust without coming into contact with a flame.”
  • When this upward-moving air pattern stays strong, it creates other kinds of problems. It can loft burning wood high into the atmosphere, carrying it many miles away from the center of the fire. When this debris finally lands, it can start new fires
  • “When the fires are really moving like that, it’s because the meteorological conditions are allowing that to happen,” he said. He estimated that these California fires would not be fully contained until the winter rains arrive
  • So how should Americans react to the power of forest fires? By respecting them, he said—and understanding that we are in a new era of great fires. “The continuing increase in fire is an inevitability in the western United States. It is an inevitability that this trend is going to continue,” he told me. “If the public understood that, then they would become more tolerant of managerial tactics that are currently seen as too risky or heartless.
  • Many forest managers know that a certain tract of woodland is due for a catastrophic wildfire in the next decade, but feel they have no political ability to do a controlled burn there—lest it get out of control. If the public understood that huge swaths of Western forest will soon burn, they may be more willing to allow controlled burns when the meteorological conditions are right.
  • “Today, it’s completely impossible to say that ‘We need to have a 100,000 acre fire in that forest.’ Any politician or fire manager who brought that up? It would be a death wish for their career,” he said
Javier E

Opinion | Is Pain a Sensation or an Emotion? - The New York Times - 0 views

www.nytimes.com/...pain-opioids.html

pain sensation emotion treatment opioids

shared by Javier E on 18 Mar 19 - No Cached
  • The United States uses a third of the world’s opioids but a fifth of Americans still say they suffer from chronic pain.
  • This has forced many to take a step back and ponder the very nature of pain, to understand how best to alleviate it.
  • The ancient Greeks considered pain a passion — an emotion rather than a sensation like touch or smell.
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  • In the 19th century, the secularization of Western society led to the secularization of pain. It was no longer a passion to be endured but a sensation to be quashed.
  • The concept of pain as a purely physical phenomenon reached its zenith in the 1990s
  • having pain designated a “fifth vital sign,” alongside blood pressure, temperature and breathing and heart rate.
  • This coincided with the release of long-acting opioids like OxyContin. Doctors believed they now had an effective remedy for their patients’ suffering
  • looking back it’s clear that using opioids to treat chronic pain — backaches, bum knees and the like — might well be considered the worst medical mistake of our era.
  • ecades of research suggests that opiates provide little to no benefit for chronic noncancer pain
  • Why is this? Studies have shown that opioids can reduce patients’ pain thresholds.
  • They can also result in a condition called opioid-induced hyperalgesia, in which people feel more and more pain as they are prescribed higher and higher doses of opioids
  • the mind does play a pivotal role in the experience of pain. After a pain signal reaches the brain, it undergoes significant reprocessing.
  • How much something hurts can vary depending on factors like your expectations, your mood and how distracted you are
  • pain is contagious and transmittable.
  • Conditions like depression and anxiety greatly increase the chance of developing chronic pain, while patients who experience pain are at high risk of developing depression or anxiety
  • there is considerable overlap in the areas of the brain that deal with pain and emotion.
  • Objectively, there is no doubt that illnesses and injuries can cause immense suffering. The question is how severe that suffering is, and how long it lasts
  • pain sensitivity varies significantly among people, most likely as a result of genetic differences.
  • rug companies greatly underplayed the risks of opioids, while billions of dollars in marketing told people that pills were the only answer to their ailments.
  • future doctors should be taught that pain is part of the story of the person who suffers from it, not just a separate physical phenomenon.
  • this education should incorporate ways to avoid prescribing opioids for chronic use.
  • Perhaps the most important tool physicians need to manage pain is empathy.
  • Physical therapy that doesn’t just manipulate joints but also addresses the context pain comes alive in, encourages optimism and builds emotional resilience has been found to be more effective.
  • unfortunately our health system encourages doctors to see as many patients as possible as quickly as possible. We need to change how physicians are paid in order to give them the time to really talk with patients about their pain.
  • I felt that the pain was my body’s way of telling me that something was wrong, and I didn’t want to silence that voice with a temporary fix.
  • What pulled me out after almost a year of agony was not just rigorous physical therapy that molded my spine back into shape but also the kindness of my friends, my family and my future wife.
  • a spiritual and emotional experience alleviated through prayers rather than prescriptions.
fischerry

The Internet and Social Media Are Increasingly Divisive and Undermining of Democracy | ... - 0 views

www.alternet.org/...gital-divide-american-politics

internet division US crisis social media

shared by fischerry on 15 Jan 18 - No Cached
  • The Internet and Social Media Are Increasingly Divisive and Undermining of Democracy
  • When we talk about the media’s effect on our political discourse, usually we’re referring to the way politics are reported. There are, of course, lots of other ways in which media mediate the political process, from ads to organizing to community building to fundraising, all of which play major roles in our elections. Yet much larger than any of these may be the way the media alter our thinking about politics — purveying not just narratives that often decisively shape our opinions of a Trump or a Clinton or a Sanders, but also the larger psychological context in which we conceptualize our world and ourselves.
  • fischerry on 15 Jan 18
     
    Another article which talks about how the internet is dividing us. It's important to look for ways around this phenomenon, possibly by searching specifically for news which goes against our predispositions.
g-dragon

Honor Killings or Shame Killings in Asia - 0 views

www.thoughtco.com/honor-killings-in-asia-4059398

honor killing cultural phenomenon

shared by g-dragon on 15 Jan 18 - No Cached
  • In many of the countries of South Asia and the Middle East, women can be targeted by their own families for death in what is known as “honor killings.” Often the victim has acted in a way that seems unremarkable to observers from other cultures; she has sought a divorce, refused to go through with an arranged marriage, or had an affair. In the most horrifying cases, a woman who suffers a rape then gets murdered by her own relatives.
  • In fact, women have been killed when their families knew they were completely innocent; just the fact that rumors had started going around was enough to dishonor the family, so the accused woman had to be killed.
  • In some cases, however, men may also be victims of honor killing, particularly if they are suspected of being homosexual, or if they refuse to marry the bride selected for them by their family.
  • ...9 more annotations...
  • honor killing in Arab cultures is not solely or even primarily about controlling a woman’s sexuality, per se.
  •   Rather, Dr. Kanaana states, “What the men of the family, clan, or tribe seek control of in a patrilineal society is reproductive power.  Women for the tribe were considered a factory for making men. The honor killing is not a means to control sexual power or behavior. What’s behind it is the issue of fertility, or reproductive power.”
  • any alleged misbehavior reflects dishonor on their birth families rather than their husbands’ families.
  • Interestingly, honor murders are usually carried out by the fathers, brothers, or uncles of the victims – not by husbands.
  • killed by her blood relatives.
  • A woman’s reproductive potential belonged to her birth family, and could be “spent” any way they chose – preferably through a marriage that would strengthen the family or clan financially or militarily.
  • When Islam developed and spread throughout this region, it actually brought a different perspective on this question. Neither the Koran itself nor the hadiths make any mention of honor killing, good or bad. Extra-judicial killings, in general, are forbidden by sharia law; this includes honor killings because they are carried out by the victim’s family, rather than by a court of law.
  • Nonetheless, today many men in Arab nations such as ​Saudi Arabia, ​Iraq, and Jordan, as well as in Pashtun areas of Pakistan and Afghanistan, adhere to the tradition of honor killing rather than taking the accused persons to court.
  • It is notable that in other predominantly Islamic nations, such as Indonesia, Senegal, Bangladesh, Niger, and Mali, honor killing is a practically unknown phenomenon.  This strongly supports the idea that honor killing is a cultural tradition, rather than a religious one.
fischerry

The Rise of Antifa - The Atlantic - 0 views

www.theatlantic.com/...534192

antifa US history

shared by fischerry on 15 Jan 18 - No Cached
  • The Rise of the Violent Left Antifa’s activists say they’re battling burgeoning authoritarianism on the American right. Are they fueling it instead?
  • “Nazis will not march through Portland unopposed.” The alliance said it didn’t object to the Multnomah GOP itself, but to “fascists” who planned to infiltrate its ranks. Yet it also denounced marchers with “Trump flags” and “red maga hats” who could “normalize support for an orange man who bragged about sexually harassing women and who is waging a war of hate, racism and prejudice.”
  • For progressives, Donald Trump is not just another Republican president. Seventy-six percent of Democrats, according to a Suffolk poll from last September, consider him a racist. Last March, according to a YouGov survey, 71 percent of Democrats agreed that his campaign contained “fascist undertones.”
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  • In 2002, they disrupted a speech by the head of the World Church of the Creator, a white-supremacist group in Pennsylvania; 25 people were arrested in the resulting brawl.
  • fischerry on 15 Jan 18
     
    I think ANTIFA is an interesting phenomenon in America today. Since this weekend we celebrate Martin Luther King Jr., it's apparent how opposite Antifa's approach is. Their approach is so ineffective it makes me upset. Antifa does NOTHING but further divide the country-and they look like geeks.
Javier E

Thomas Piketty Turns Marx on His Head - The New York Times - 0 views

www.nytimes.com/...d-ideology-thomas-piketty.html

inequality capitalism social democracy property politics crisis history

shared by Javier E on 09 Mar 20 - No Cached
  • Economists already knew about rising income inequality. What excited them was Piketty’s novel hypothesis about the growing importance of disparities in wealth, especially inherited wealth, as opposed to earnings. We are, Piketty suggested, returning to the kind of dynastic, “patrimonial” capitalism that prevailed in the late 19th century.
  • “Capital in the Twenty-First Century” seems to have been an “event” book that many buyers didn’t stick with; an analysis of Kindle highlights suggested that the typical reader got through only around 26 of its 700 pages. Still, Piketty was undaunted.
  • Piketty, however, sees inequality as a social phenomenon, driven by human institutions. Institutional change, in turn, reflects the ideology that dominates society: “Inequality is neither economic nor technological; it is ideological and political.”
  • ...15 more annotations...
  • But where does ideology come from? At any given moment a society’s ideology may seem immutable, but Piketty argues that history is full of “ruptures” that create “switch points,” when the actions of a few people can cause a lasting change in a society’s trajectory.
  • He describes four broad inequality regimes
  • First are “ternary” societies divided into functional classes — clergy, nobility and everyone else
  • Second are “ownership” societies, in which it’s not who you are that matters but what you have legal title to
  • Then come the social democracies that emerged in the 20th century, which granted considerable power and privilege to workers, ranging from union representation to government-provided social benefits
  • Finally, there’s the current era of “hypercapitalism,” which is sort of an ownership society on steroids.
  • ether Piketty is a reliable guide to such a large territory. His book combines history, sociology, political analysis and economic data for dozens of societies. Is he really enough of a polymath to pull that off?
  • I was struck, for example, by his extensive discussion of the evolution of slavery and serfdom, which made no mention of the classic work of Evsey Domar of M.I.T., who argued that the more or less simultaneous rise of serfdom in Russia and slavery in the New World were driven by the opening of new land, which made labor scarce and would have led to rising wages in the absence of coercion
  • This happens to be a topic about which I thought I knew something; how many other topics are missing crucial pieces of the literature?
  • Eventually, however, Piketty comes down to the meat of the book: his explanation of what caused the recent surge in inequality and what can be done about it.
  • For Piketty, rising inequality is at root a political phenomenon. The social-democratic framework that made Western societies relatively equal for a couple of generations after World War II, he argues, was dismantled, not out of necessity, but because of the rise of a “neo-proprietarian” ideology
  • Indeed, this is a view shared by many, though not all, economists. These days, attributing inequality mainly to the ineluctable forces of technology and globalization is out of fashion, and there is much more emphasis on factors like the decline of unions, which has a lot to do with political decisions.
  • Piketty places much of the blame on center-left parties, which, as he notes, increasingly represent highly educated voters. These more and more elitist parties, he argues, lost interest in policies that helped the disadvantaged, and hence forfeited their support.
  • his clear implication is that social democracy can be revived by refocusing on populist economic policies, and winning back the working class.
  • most political scientists would disagree. In the United States, at least, they stress the importance of race and social issues in driving the white working class away from Democrats, and doubt that a renewed focus on equality would bring those voters back
Javier E

Fact-based impeachment can't penetrate the pro-Trump Web - The Washington Post - 0 views

www.washingtonpost.com/...a-87f7-f2e91143c60d_story.html

social media youtube fox news trump crisis polarization

shared by Javier E on 14 Dec 19 - No Cached
  • the defense mounted by Trump’s allies made perfect sense to those following live on social media, in groups sealed off from general scrutiny, where facts are established by volume, and confirmation comes from likes.
  • The echo chambers that take hold on social media reach beyond the effects of media coverage partial to the president, which he promotes to counter fact-based reporting.
  • The effect of social media is to jack up the tenor of everything,” said Carl Cameron, who spent more than two decades as a reporter for Fox News before leaving in 2017.
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  • “There’s a statement made by a witness, or an interaction with a lawmaker, and users are able to put together a counternarrative in real time.”
  • Cameron described the live comment streams as laboratories of right-wing talking points, most likely to attract viewers who already share a certain bias. These viewers are unlikely to change their minds, and thus shift opinion polling on impeachment, which has remained relatively stable.
  • Social media once held out promise to connect the world. But in a polarized climate, the firmest bonds appear to be forming among those who already share the same views, allowing partisans to choose not simply their own coverage but the community with which they process it. Self-selected information nourishes identity, experts said, reducing politics to entertainment and blood sport.
  • the Democratic approach rests on more traditional means of persuasion. What committee leaders described as a solemn process, compelled by the president’s own admissions and propelled by “ample facts,” Trump and his congressional allies decried as a charade.
  • But the talking points are then exported through other channels, he added, and eventually reach persuadable voters. Social media, he said, does not just echo but serves as an “amplifier, with powerful cross-pollination on the different platforms, until the talk eventually reaches the office water cooler or coffee machine, or the Thanksgiving table.”
  • “The more social media allows for those kinds of communities that make you feel like you’re part of a group that you aren’t physically in, it can give you the illusion that your opinions are more widely held than they really are,”
  • “That’s a powerful feeling, to be part of a community watching and interpreting something in the same way.”
  • Discussions about the hearing also appeared on YouTube, where live streams similarly became flooded with conspiracy theories and racist vitriol
  • The sort of news consumption enabled by the tech giants remains a largely unstudied phenomenon
  • The phenomenon bears some relationship to talk radio, she said, which allows listeners to call in and share their observations — and to feel as though they’re part of the coverage.
  • That sense of participation became pronounced over the last few weeks, as the watch parties turned into cheering sections for Republican lawmakers who delivered especially impassioned rebuttals for the president
Javier E

'This is f---ing crazy': Florida Latinos swamped by wild conspiracy theories - POLITICO - 0 views

www.politico.com/...-latinos-disinformation-413923

latino propaganda disinformation 2020 conspiracy theory conspiracy politics trump culture

shared by Javier E on 18 Sep 20 - No Cached
  • The sheer volume of conspiracy theories — including QAnon — and deceptive claims are already playing a role in stunting Biden’s growth with Latino voters, who make up about 17 percent of the state’s electorate.
  • “It’s difficult to measure the effect exactly, but the polling sort of shows it and in focus groups it shows up, with people deeply questioning the Democrats, and referring to the ‘deep state’ in particular — that there’s a real conspiracy against the president from the inside,” he said. “There’s a strain in our political culture that’s accustomed to conspiracy theories, a culture that’s accustomed to coup d'etats.”
  • Florida’s Latino community is a diverse mix of people with roots across Latin America. There’s a large population of Republican-leaning Cubans in Miami-Dade and a growing number of Democratic-leaning voters with Puerto Rican, Colombian, Nicaraguan, Dominican and Venezuelan heritage in Miami and elsewhere in the state. Many register as independents but typically vote Democratic
  • ...18 more annotations...
  • independents — especially recently arrived Spanish-speakers — are seen as more up for grabs because they’re less tied to U.S. political parties and are more likely than longtime voters to be influenced by mainstream news outlets and social media.
  • The GOP under Trump mastered social media, especially Facebook use, in 2016 and even Democrats acknowledge that Republicans have made inroads in the aggressive use of WhatsApp encrypted messaging.
  • Valencia bills her Spanish-language YouTube page, which has more than 378,000 followers, as a channel for geopolitical analysis. But it often resembles English-language right-wing news sources, such as Infowars, sharing conspiracy theories and strong anti-globalization messages.
  • In South Florida, veteran Latino Democratic strategist Evelyn Pérez-Verdia noticed this summer that the WhatsApp groups dedicated to updates on the pandemic and news for the Colombian and Venezuelan communities became intermittently interspersed with conspiracy theories from videos of far-right commentators or news clips from new Spanish-language sites, like Noticias 24 and PanAm Post, and the YouTube-based Informativo G24 website.
  • “I’ve never seen this level of disinformation, conspiracy theories and lies,” Pérez-Verdia, who is of Colombian descent, said. “It looks as if it has to be coordinated.”
  • Some of the information shared in chat groups and pulled from YouTube and Facebook goes beyond hyperbolic and caustic rhetoric.
  • Political campaigns, social justice movements and support groups have followed along, making WhatsApp a top tool for reaching voters in Latin America and from Latin America.
  • unlike the conspiracy theories that circulate in English-language news media and social media, there’s relatively little to no Spanish-language media coverage of the phenomenon nor a political counterpunch from the left.
  • Bula-Escobar, who’s also a frequent guest on Miami-based Radio Caracol — which is one of Colombia’s main radio networks and widely respected throughout Latin America — has gained an increasing amount of notoriety for pushing the claim, often seen as anti-Semitic, that billionaire George Soros is “the world’s biggest puppet master” and is the face of the American Democratic Party.
  • “Who’s going to celebrate the day, God forbid, Trump loses? Cuba; ISIS, which Trump ended; Hezbollah, which Obama gave the greenlight to enter Latin America; Iran; China … All the filth of the planet is against Donald Trump. So, if you want to be part of the filth, then go with the filth,” Bula-Escobar said in a recent episode of Informativo G24.
  • On Facebook, a Puerto Rican-born pastor Melvin Moya has circulated a video titled “Signs of pedophilia” with doctored videos of Biden inappropriately touching girls at various public ceremonies to a song in the background that says, “I sniffed a girl and I liked it.” The fake video posted on Sept. 1 has received more than 33,000 likes and 2,400 comments.
  • various fake stories across WhatsApp and Facebook claim that Nicolás Maduro’s socialist party in Venezuela and U.S. communist leaders are backing Biden.
  • “It’s really just a free-for-all now,” said Raúl Martínez, a Democrat who served as mayor of the largely conservative, heavily Cuban-American city of Hialeah for 24 years and is now host of a daily radio show on Radio Caracol. “It’s mind boggling. I started in politics when I was 20. I’ve never seen it like this.”
  • “When I hear from other stations, they haven’t just sipped the Kool-Aid. They drank the whole thing,” Martínez said.
  • Radio Caracol, for its part, received unwelcome attention Aug. 22 when it aired 16 minutes of paid programming from a local businesssman who launched into an anti-Black and anti-Semitic rant that claimed a Biden victory would mean that the U.S. would fall into a dictatorship led by “Jews and Blacks.” The commentator claimed that Biden is leading a political revolution “directed by racial minorities, atheists and anti-Christians” and supports killing newborn babies
  • on Friday, the editor of the Spanish-language sister paper of The Miami Herald, El Nuevo Herald, publicly apologized for its own paid-media scandal after running a publication called “Libre” as a newspaper insert that attacked Black Lives Matter and trafficked in anti-Semitic views.
  • "What kind of people are these Jews? They're always talking about the Holocaust, but have they already forgotten Kristallnacht, when Nazi thugs rampaged through Jewish shops all over Germany? So do the BLM and Antifa, only the Nazis didn't steal; they only destroyed,” the ad insert said.
  • “It’s not right wing. I don’t have a problem with right-wing stuff. It’s QAnon stuff. This is conspiracy theory. This goes beyond. This is new. This is a new phenomenon in Spanish speaking radio. We Cubans are not normal,” Tejera laughed, “but this is new. This is crazy. This is f---ing crazy.”
mattrenz16

What Caused the Blackouts in Texas? - The New York Times - 0 views

www.nytimes.com/...-blackouts-disinformation.html

shared by mattrenz16 on 18 Feb 21 - No Cached
  • As his state was racked by an electricity crisis that left millions of people without heat in frigid temperatures, the governor of Texas took to television to start placing blame.
  • The main problem was frigid temperatures that stalled natural gas production, which is responsible for the majority of Texas’ power supply. Wind makes up just a fraction — 7 percent or so, by some estimates — of the state’s overall mix of power generation this time of year.
  • The efforts came despite the fact that the burning of fossil fuels — which causes climate change by releasing vast amounts of planet-warming carbon dioxide emissions into the atmosphere — is helping to drive the phenomenon of increasingly dangerous hurricanes and other storms, as well as unusual weather patterns.
  • ...7 more annotations...
  • With a sweeping set of executive orders in his initial days in office, Mr. Biden rejoined the Paris Agreement among nations to fight climate change, canceled the Keystone XL pipeline and issued a moratorium on drilling for fossil fuels on federal land, among other things.
  • “Our infrastructure cannot handle extreme weather events, which these fossil fuels are ironically causing.”
  • Social media posts mocked renewable energy as “unreliables.”
  • “Building resilient and sustainable infrastructure that can withstand extreme weather and a changing climate will play an integral role in creating millions of good paying, union jobs, creating a clean energy economy, and meeting the president’s goal of reaching a net zero emissions future by 2050,” said Vedant Patel, a White House assistant press secretary.
  • The bulk of the power loss in Texas came from natural gas suppliers, according to regulators, as pipelines froze, making it difficult for plants to get the fuel they needed. Production from coal and nuclear plants dropped as well. A similar phenomenon played out in Kansas and other states.
  • Ms. Boebert mentioned a photo shared repeatedly this week on social media of wind turbines she said were in Texas and apparently being de-iced by helicopter with a substance derived from fossil fuels.
  • In Kansas, one of few states that rely heavily on wind power, the blades on some turbines froze, too. However, just like in Texas, the bigger problem was that the state’s frigid temperatures stopped delivery of natural gas to fossil-fuel-burning power plants.
Javier E

No, America is Not Experiencing a Version of China's Cultural Revolution - by Nicholas ... - 0 views

grossman.arcdigital.media/...-america-is-not-experiencing-a

Cultural Revolution woke liberalism free speech Culture politics

shared by Javier E on 06 Nov 21 - No Cached
  • The first institution Maoists captured was not the academy, it was the state. The seeds of the Cultural Revolution were not in the academy, but in the perceived weakness of the communist party in China, and Mao’s position within the party, after the failures of the Great Leap Forward. Maoists took over the state first, and 17 years later launched a campaign to force cultural change in the academy and elsewhere.
  • Cultural power, and related concepts like “privilege,” aren’t nothing, but they’re vaguer and less impactful than the state, which can credibility threaten, authorize, excuse, and utilize force.
  • State-backed violence made the Cultural Revolution, and if you think the social justice movement is similar, you misunderstand it.
  • ...59 more annotations...
  • Terrorism, public health, and police violence are all life-and-death issues, and all involve the state, so they’re more consequential than the criticism, shunning, and loss of professional opportunities associated with cancel culture. But that doesn’t mean the latter isn’t a problem.
  • We can, and should, care about more than one thing at a time, and many things that aren’t the worst problem deserve attention.
  • Nevertheless, it’s important to assess problems accurately.
  • Michael Hobbes calls all this worrying about wokeness a “moral panic.” That’s a term some use online to wave away serious concerns, but Hobbes uses it the way sociologist Stanley Cohen did in the 1970s, as a phenomenon where something becomes “defined as a threat to societal values and interests” based on media accounts that “exaggerate the seriousness, extent, typicality and/or inevitability of harm.”
  • The point here is not that stranger abductions never happened, but that they didn’t happen nearly as much as the media, concerned parents, and lawmakers thought. And because stranger kidnappings were not a national crisis, but treated as one, the “solution” made things worse.
  • Along similar lines, Hobbes argues that anti-woke alarm-bell-ringing relies on a relatively small number of oft-repeated anecdotes. Some don’t stand up to scrutiny, and some of those that do are low-stakes. The resulting moral panic fuels, among other things, a wave of red state legislation aimed at banning “critical race theory” that uses vague language and effectively cracks down on teaching about racism in American history.
  • For that, we should look to data, and here again the problem looks smaller than anti-woke liberals make it out to be
  • In the universe of cancel culture cases, I find more incidents concerning than Hobbes and fewer concerning than Young, but “this one incident wasn’t actually bad” vs. “yes it really was” doesn’t answer the question about size and scope. It doesn’t tell us what, if anything, society should do about it.
  • In Liberal Currents, Adam Gurri cites the Foundation for Individual Rights in Education (FIRE), which documented 426 “targeting incidents involving scholars at public and private American institutions of higher education” since 2015 and 492 “disinvitation attempts” since 1998
  • The organization Canceled People lists 217 cases of “cancellation” since 1991, while the National Association of Scholars (NAS) lists 194 cancellations in academia since 2004 (plus two in the 20th century).
  • Based on these numbers, Gurri concludes, “If any other problem in social life was occurring at this frequency and at this scale, we would consider it effectively solved.”
  • There are nearly 4,000 colleges and universities in the United States. U.S. News’ 2021 rankings of the best schools lists 1,452. Using that smaller number and NAS’s figure of 194 academic cancellations since 2004, the chance of a college or university experiencing a cancellation in a given year is less than 0.8 percent.
  • There are some concerning cases in the NAS database too, in which professors were fired for actions that should be covered under a basic principle of academic freedom — for example, reading aloud a Mark Twain passage that included a racial slur, even after giving students advance notice — so this isn’t a total non-issue. But the number of low stakes and relatively unobjectionable cases means the risk is lower than 0.8 percent (and it’s even lower than that, since NAS includes Canada and my denominator is ranked schools in the United States).
  • Similarly, FIRE classifies about 30 percent of the attempted disinvitations in its database as from the right. About 60 percent are from the left — the other 10 percent N/A — so if you want to argue that the left does this more, you’ve got some evidence. But still, the number of cases from the left is lower than the total. And more than half of FIRE’s attempted disinvitations did not result in anyone getting disinvited.
  • Using U.S. News’ ranked schools as the denominator, the chance of left-wing protestors trying to get a speaker disinvited at a college or university in a given year is about 0.5 percent. The chance of an actual disinvitation is less than 0.25 percent. And that’s in the entire school. To put this in perspective, my political science department alone hosts speakers most weeks of the semester.
  • Two things jump out here:
  • Bari Weiss and Anne Applebaum both cite a Cato study purporting to show this effect:
  • even if we assume these databases capture a fraction of actual instances — which would be surprising, given the media attention on this topic, but even so — the data does not show an illiberal left-wing movement in control of academia.
  • The number agreeing that the political climate prevents them from saying things they believe ranges from 42% to 77%, which is high across political views. That suggests self-censorship is, to a significant degree, a factor of the political, cultural, and technological environment, rather than caused by any particular ideology.
  • Conservatives report self-censoring more than liberals do.
  • The same study shows that the biggest increase in self-censorship from 2017 to 2020 was among strong liberals (+12), while strong conservatives increased the least (+1).
  • If this data told a story of ascendent Maoists suppressing conservative speech, it would probably be the opposite, with the left becoming more confident of expressing their views — on race, gender, etc. — while the right becomes disproportionately more fearful. Culture warriors fixate on wokeness, but when asked about the political climate, many Americans likely thought about Trumpism
  • Nevertheless, this data does show conservatives are more likely to say the political climate prevents them from expressing their beliefs. But what it doesn’t show is which beliefs or why.
  • Self-censoring can be a problem, but also not. The adage “do not discuss politics or religion in general company” goes back to at least 1879. If someone today is too scared to say “Robin DiAngelo’s conception of ‘white fragility’ does not stand up to logical scrutiny,” that’s bad. If they’re too scared to shout racial slurs at minorities, that isn’t. A lot depends on the content of the speech.
  • When I was a teenager in the 1990s, anti-gay slurs were common insults among boys, and tough-guy talk in movies. Now it’s a lot less common, one of the things pushed out of polite society, like the n-word, Holocaust denial, and sexual harassment. I think that’s a positive.
  • Another problem with the anti-woke interpretation of the Cato study is media constantly tells conservatives they’re under dire threat.
  • Fox News, including Tucker Carlson (the most-watched show on basic cable), Ben Shapiro and Dan Bongino (frequently among the most-shared on Facebook), and other right-wing outlets devote tons of coverage to cancel culture, riling up conservatives with hyperbolic claims that people are coming for them
  • Anti-woke liberals in prestigious mainstream outlets tell them it’s the Cultural Revolution
  • Then a survey asks if the political climate prevents them from saying what they believe, and, primed by media, they say yes.
  • With so many writers on the anti-woke beat, it’s not especially plausible that we’re missing many cases of transgender servers getting people canceled for using the wrong pronoun in coffee shops to the point that everyone who isn’t fully comfortable with the terminology should live in fear. By overstating the threat of cancellation and the power of woke activists, anti-woke liberals are chilling speech they aim to protect.
  • a requirement to both-sides the Holocaust is a plausible read of the legal text. It’s an unsurprising result of empowering the state to suppress ideas in an environment with bad faith culture warriors, such as Chris Rufo and James Lindsay, advocating state censorship and deliberately stoking panic to get it.
  • Texas, Florida, and other states trying to suppress unwanted ideas in both K-12 and higher ed isn’t the Cultural Revolution either — no state-sanctioned mass violence here — but it’s coming from government, making it a bigger threat to speech and academic freedom.
  • To put this in perspective, antiracist guru Ibram X. Kendi has called for an “anti-racist Constitutional amendment,” which would “make unconstitutional racial inequity over a certain threshold, as well as racist ideas by public officials,” and establish a Department of Anti-Racism to enforce it. It’s a terrible proposal that would repeal the First Amendment and get the state heavily involved in policing speech (which, even if well-intentioned, comes with serious risks of abuse).
  • It also doesn’t stand the slightest chance of happening.
  • It’s fair to characterize this article as anti-anti-woke. And I usually don’t like anti-anti- arguments, especially anti-anti-Trump (because it’s effectively pro). But in this case I’m doing it because I reject the binary.
  • American politics is often binary.
  • Culture is not. It’s an ever-changing mishmash, with a large variety of influential participants
  • There have been unmistakable changes in American culture — Western culture, really — regarding race and gender, but there are way more than two sides to that. You don’t have to be woke or anti-woke. It’s not a political campaign or a war. You can think all sorts of things, mixing and matching from these ideas and others.
  • I won’t say “this is trivial” nor “this stuff is great,” because I don’t think either. At least not if “this” means uncompromising Maoists seeking domination.
  • I think that’s bad, but it’s not especially common. It’s not fiction — I’m online a lot, I have feet in both media and academia, I’ve seen it too — but, importantly, it’s not in control
  • I think government censorship is inherently more concerning than private censorship, and that we can’t sufficiently counter the push for state idea-suppression without countering the overstated fears that rationalize it.
  • I think a lot of the private censorship problem can be addressed by executives and administrators — the ones who actually have power over businesses and universities — showing a bit of spine. Don’t fold at the first sign of protest. Take some time to look into it yourself, and make a judgment call on whether discipline is merited and necessary. Often, the activist mob will move on in a few days anyway.
  • I think that, with so much of the conversation focusing on extremes, people often miss when administrators do this.
  • I think violence is physical, and that while speech can be quite harmful, it’s better to think of these two things as categorically different than to insist harmful speech is literally violence.
  • at a baseline, treating people as equals means respecting who they say they are. The vast majority are not edge cases like a competitive athlete, but regular people trying to live their lives. Let them use the bathroom in peace.
  • I think the argument that racism and other forms of bigotry operate at a systemic or institutional, in addition to individual, level is insightful, intuitive, and empirically supported. We can improve people’s lives by taking that into account when crafting laws, policies, and practices.
  • I think identity and societal structures shape people’s lives (whether they want it to or not) but they’re far from the only factors. Treating them as the only, or even predominant, factor essentializes more than it empowers.
  • I think transgender and non-binary people have a convincing case for equality. I don’t think that points to clear answers on every question—what’s the point of gender segregated sports?
  • I think free association is an essential value too. Which inherently includes the right of disassociation.
  • I think these situations often fall into a gray area, and businesses should be able to make their own judgment calls about personnel, since companies have a reasonable interest in protecting their brand.
  • I think free speech is an essential value, not just at the legal level, but culturally as well. I think people who would scrap it, from crusading antiracists to social conservatives pining for Viktor Orban’s Hungary, have a naively utopian sense of how that would go (both in general and for them specifically). Getting the state involved in speech suppression is a bad idea.
  • I think America’s founding was a big step forward for government and individual liberty, and early America was a deeply racist, bigoted place that needed Amendments (13-15; 19), Civil Rights Acts, and landmark court cases to become a liberal democracy. I don’t think it’s hard to hold both of those in your head at the same time.
  • I think students learning the unvarnished truth about America’s racist past is good, and that teaching students they are personally responsible for the sins of the past is not.
  • I think synthesis of these cultural forces is both desirable and possible. Way more people think both that bigotry is bad and individual freedom is good than online arguments lead you to believe.
  • I don’t think the sides are as far apart as they think.
  • I think we should disaggregate cancel culture and left-wing identity politics. Cancellation should be understood as an internet phenomenon.
  • If it ever was just something the left does, it isn’t anymore.
  • I think a lot of us could agree that social media mobbing and professional media attention on minor incidents is wrong, especially as part of a campaign to get someone fired. In general, disproportionally severe social and professional sanctions is a problem, no matter the alleged cause.
  • I think most anti-woke liberals really do want to defend free speech and academic freedom. But I don’t think their panic-stoking hyperbole is helping.
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