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prendergastja

Two Italian women seized by al-Qaeda released - Telegraph - 0 views

www.telegraph.co.uk/...ized-by-al-Qaeda-released.html

shared by prendergastja on 17 Jan 15 - No Cached
  • uggesting that Italy has continued its long-running policy of paying ransoms for captives.
  • The two young women were taken hostage in July while working on humanitarian projects in the embattled northern city of Aleppo.
  • Dressed in black hijabs, Ms Ramelli, 20, and Ms Marzullo, 21, appealed for help in the video, saying they were “in great danger” and could be killed.
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  • Their families were criticised in Italy for allowing their daughters to travel to Syria,
  • Italy, along with France and Spain, is believed to pay ransoms to secure the release of its citizens if they are kidnapped or held as hostages
  • Britain has long argued that paying such ransoms only encourages militant and terrorist groups to kidnap more victims.
  • prendergastja on 17 Jan 15
     
    Two young Italian women were taken hostage in July while working in Syria on humanitarian projects in the city of Aleppo. The Italian government payed the ransom to secure the release of the two women on January 16, 2015.
aidenborst

Hacking: These are just the attacks we know about - CNNPolitics - 0 views

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

politics US history Culture crisis policy GOP ransomware Russia Putin

shared by aidenborst on 03 Jun 21 - No Cached
  • Ransomware hacks are everywhere if you look for them. These are just the ones we know about:
  • Food -- A hack of JBS Foods, the world's largest meat processor, shut multiple plants over the weekend.Fuel -- The Colonial Pipeline hack led to fuel shortages on the East Coast last month. The company has admitted to paying more $4.4 million in ransom, although the FBI has said ransoms of more than $25 million have been demanded.Hospitals -- A hack of the Scripps hospital system in San Diego has led to the breach of medical information for more than 150,000 people. The Irish health system was also targeted. More on how hackers target hospitals and first responders below.Trains -- A New York City subway system hack from April was reported Wednesday by the The New York Times.Ferries -- There are also smaller hacks, like the one affecting the ferry system in Cape Cod.
  • Eyes on Russia. The White House has its eyes on Russia for enabling both the Colonial Pipeline and JBS meat processing hacks. Read CNN's full report on the JBS attack here.
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  • "Ransomware right now, this is a business model," Lior Div, CEO of the security firm Cybereason told CNN's Richard Quest. "They are in it for the money and they are trying to generate as much revenue as possible for themselves. So as long as people are going to pay, they're going to keep operating in order to generate this massive amount of revenue that they are generating every year."
  • Cyber hygiene is necessary. Every US company and organization needs to protect itself, said Eric Goldstein, the current assistant director at CISA, in a statement.
  • The hack of the world's largest meat producer, JBS, a Brazilian company whose subsidiaries control a quarter of US beef processing and a large portion of pork processing, was disclosed Tuesday by the White House, which promised to re-focus on the issue and to raise it with Russia, the government thought to be harboring hackers.
  • You figure if nine meat plants hadn't gone dark in Arizona, Texas, Nebraska, Colorado, Wisconsin, Utah, Michigan and Pennsylvania, it seems very plausible we likely would never have heard. The US JBS headquarters is based in Greeley, Colorado, and it employs more than 66,000 people. Read about the fallout for them, from CNN's Brian Fung.
  • It's not clear, of course, if the company is paying the ransom. If they're getting back online this quickly, you've certainly got to assume they could have.
  • "We have attributed the JBS attack to REvil and Sodinokibi and are working diligently to bring the threat actors to justice. We continue to focus our efforts on imposing risk and consequences and holding the responsible cyber actors accountable," the FBI said in a statement. "A cyber attack on one is an attack on us all."
  • Ireland's national health service has completely shut its IT system and refuses to pay the ransom, which it said in May has disrupted everything from its Covid vaccine rollout to community health services.
aleija

Officials Warn of Cyberattacks on Hospitals as Virus Cases Spike - The New York Times - 0 views

www.nytimes.com/...-cyberattacks-coronavirus.html

pandemic technology history economics

shared by aleija on 01 Nov 20 - No Cached
  • Government officials warned that hackers were seeking to hold American hospitals’ data hostage in exchange for ransom payments.
  • Hundreds of American hospitals are being targeted in cyberattacks by the same Russian hackers who American officials and researchers fear could sow mayhem around next week’s election.
  • linics and medical complexes are intended to take those facilities offline and hold their data hostage in exchange for multimillion-dollar ransom payments
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  • The Russian hackers, believed to be based in Moscow and St. Petersburg, have been trading a list of more than 400 hospitals they plan to target, according to Alex Holden, the founder of Hold Security, who shared the information with the F.B.I. Mr. Holden said the hackers claimed to have already infected more than 30 of them.
  • Employees at that hospital, in Klamath Falls, Ore., were told, “If it’s a P.C., shut it down,” said Thomas Hottman, the public information officer at Sky Lakes.
  • The hackers are also the same group behind TrickBot, a vast conduit for ransomware attacks that government hackers and technology executives have targeted in two takedowns over the past month.
  • The hackers also made higher ransom demands of hospitals than they have in previous attacks. In one attack on an unnamed private clinic, Mr. Holden said, the hackers held systems hostage for the Bitcoin equivalent of more than $5 million, more than double the typical ransom the group asked for months earlier.
sidneybelleroche

Haiti kidnap: Gang wants $17 million ransom for American and Canadian missionaries, rep... - 0 views

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

shared by sidneybelleroche on 19 Oct 21 - No Cached
  • The gang that kidnapped a group of 17 American and Canadian missionaries in Haiti has asked for $1 million each for their release
  • The 16 American citizens and one Canadian were kidnapped by the powerful "400 Mawozo" gang on Saturday after visiting an orphanage in Croix-des-Bouquets, a northeast suburb of the capital Port-au-Prince
  • the missionaries were being held in a safe house right outside the suburb by the gang
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  • The FBI and Haitian police are in contact with the kidnappers, adding that negotiations could take weeks
  • The kidnapped missionaries are affiliated with the Ohio-based Christian Aid Ministries, which confirmed the kidnapping on Sunday in a statement, saying the abducted group was made up of five men, seven women and five children.Read More
  • the five children abducted included an 8-month-old baby and minors ages 3, 6, 14 and 15.
  • Their abduction is part of a wave of indiscriminate kidnappings that has become more brazen as the country suffers from political instability, civil unrest, lack of quality healthcare and severe poverty.
  • The 400 Mawozo has been growing in strength for the past three years, numbering up to 150 members, and has essentially taken control of Croix des Bouquets
  • Kidnapping for ransom is a hallmark activity of the gang. They have abducted dozens of people this year alone, including foreign nationals
  • kidnappings have surged in Haiti this year -- with a nearly 300% increase since July, CARDH said.
  • The 400 Mawozo has typically demanded ransoms of around $20,000
sgardner35

ISIS Hostages Endured Torture and Dashed Hopes, Freed Cellmates Say - NYTimes.com - 0 views

www.nytimes.com/...hostages-endured-in-syria.html

shared by sgardner35 on 26 Oct 14 - No Cached
  • What appeared to be a turning point was in fact the start of a downward spiral for Mr. Foley, a 40-year-old journalist, that ended in August when he was forced to his knees somewhere in the bald hills of Syria and beheaded as a camera rolled.
  • but as conditions grew more desperate, they turned on one another. Some, including Mr. Foley, sought comfort in the faith of their captors, embracing Islam and taking Muslim names.
  • More than an hour later, they flagged a taxi for the 25-mile drive to Turkey. They never reached the border.The gunmen who sped up behind their taxi did not call themselves the Islamic State because the group did not yet exist on Nov. 22, 2012, the day the two men were grabbed.
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  • The kidnappings, which were carried out by different groups of fighters jousting for influence and territory in Syria, became more frequent. In June 2013, four French journalists were abducted. In September, the militants grabbed three Spanish journalists.
  • At first, the abuse did not appear to have a larger purpose. Nor did the jihadists seem to have a plan for their growing number of hostages.Mr. Bontinck said Mr. Foley and Mr. Cantlie had first been held by the Nusra Front, a Qaeda affiliate. Their guards, an English-speaking trio whom they nicknamed “the Beatles,” seemed to take pleasure in brutalizing them.Later, they were handed over to a group called the Mujahedeen Shura Council, led by French speakers.Mr. Foley and Mr. Cantlie were moved at least three times before being transferred to a prison underneath the Children’s Hospital of Aleppo.
  • Mr. Foley converted to Islam soon after his capture and adopted the name Abu Hamza, Mr. Bontinck said. (His conversion was confirmed by three other recently released hostages, as well as by his former employer.)“I recited the Quran with him,” Mr. Bontinck said. “Most people would say, ‘Let’s convert so that we can get better treatment.’ But in his case, I think it was sincere.”
  • When Mr. Bontinck was released, he jotted down the phone number of Mr. Foley’s parents and promised to call them. They made plans to meet again.He left thinking that the journalists, like him, would soon be freed.
  • After months of holding them without making any demands, the jihadists suddenly devised a plan to ransom them. Starting last November, each prisoner was told to hand over the email address of a relative. Mr. Foley gave the address of his younger brother.The group sent a blitz of messages to the families of the hostages.Those who were able to lay the emails side by side could see they had been cut and pasted from the same template.
  • Within this subset, the person who suffered the cruelest treatment, the former hostages said, was Mr. Foley. In addition to receiving prolonged beatings, he underwent mock executions and was repeatedly waterboarded.
  • Mr. Foley shared his meager rations. In the cold of the Syrian winter, he offered another prisoner his only blanket.He kept the others entertained, proposing games and activities like Risk, a board game that involves moving imaginary armies across a map: another favorite pastime in the Foley family. The hostages made a chess set out of discarded paper. They re-enacted movies, retelling them scene by scene. And they arranged for members of the group to give lectures on topics they knew well.
  • By June, the cellblock that had once held at least 23 people had been reduced to just seven. Four of them were Americans, and three were British — all citizens of countries whose governments had refused to pay ransoms.
manhefnawi

John II | king of France | Britannica.com - 0 views

www.britannica.com/...John-II-king-of-France

Prisoner of King Edward III England and conflict with Charles II Navarre

shared by manhefnawi on 03 Jun 18 - No Cached
  • Captured by the English at the Battle of Poitiers on Sept. 19, 1356, he was forced to sign the disastrous treaties of 1360 during the first phase of the Hundred Years’ War (1337–1453) between France and England.
  • John continued a truce with the English until later that year
  • By March 1351 King Edward III of England realized the impossibility of remaining at peace; but John committed the first act of hostility
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  • Charles desired an alliance with Edward, which so frightened John that he made another peace with Charles on Sept. 10, 1355.
  • John’s other bitter enemy was Charles II the Bad, king of Navarre, to whom John gave his daughter Joan as an offer of alliance; the enmity still remained strong
  • John further irritated Charles by giving the new constable of France, Charles de La Cerda, lands that were claimed by Charles of Navarre.
  • John signed a new truce with England on Sept. 12, 1351, but broke it by supporting the partisans of Charles of Blois (a pretender to Brittany, then held prisoner by Edward)
  • John took his revenge on Charles by having him imprisoned
  • Edward’s son Edward, prince of Wales (later called the Black Prince), attacked southern France. Unable to halt the English invasions because he lacked funds, John gathered the States General to seek money and to impose an unpopular salt tax.
  • The French army was decimated, and John was taken prisoner.
  • John was taken to London in April 1357, where he was lodged in the Savoy palace; there he concluded treaties (January 1358 and March 1359) so harsh that they were repudiated in France.
  • fixed John’s ransom at 3,000,000 gold écus and surrendered most of southwestern France to Edward. On Oct. 9, 1360, John was released to raise a ransom that France could not afford to pay, and hostages were accepted in his place. When one of the hostages (John’s own son) escaped, John, feeling dishonoured, returned to England on his own volition as a prisoner.
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
bluekoenig

Explainer: The Lindbergh Baby Kidnapping Trial | Antiques Roadshow | PBS - 0 views

www.pbs.org/...indbergh-baby-kidnapping-trial

baby kidnapping trial pbs US history culture crisis

shared by bluekoenig on 16 Dec 19 - No Cached
  • bluekoenig on 16 Dec 19
     
    This is an article about the Lindbergh baby and his subsequent kidnapping and death. Charles Lindbergh's, famous for his flight across the Atlantic, son was kidnapped overnight by Richard Hauptmann who demanded a ransom for the return of his son. Hauptmann received his money from the Lindberghs for the safe return of their child, but lied to them about the whereabouts of their child. It was a month later that Hauptmann had dropped and killed the child trying to transport him out of the Lindbergh house and buried his body two miles from their home. Hauptmann was found and tried for the murder of their child, creating a public fiasco
Javier E

Cyber Attack Suspected in German Woman's Death - The New York Times - 0 views

www.nytimes.com/...germany-ransomeware-death.html

cybersecurity ransom Russia hacking

shared by Javier E on 20 Sep 20 - No Cached
  • Ransomware has become a scourge in the United States, and hospitals are among the softest targets. In 2019, 764 American health care providers — a record — were hit by ransomware. Emergency patients were turned away from hospitals, medical records were inaccessible and in some cases permanently lost, surgical procedures were canceled, tests postponed and 911 services interrupted.
  • little has been done to deter the attacks and the responses of targeted institutions are often shrouded in secrecy. Despite F.B.I. advisories warning victims not to pay their extortionists, cyber insurers have advised victims to pay ransoms, calculating that the payments are still cheaper than the cost to clean up and recover data.
  • The attacks cost organizations more than $7.5 billion in 2019, according to Emsisoft, a cybersecurity firm that tracks ransomware attacks. An increasing number of victims are choosing to pay, as many as three of four,
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  • According to Emsisoft, nearly 10 percent of ransomware victims now see their data leaked online, a jarring development for hospitals, who are legally responsible for protecting medical data.
  • The vast majority of ransomware outfits are based in Russia, where authorities have protected hackers from extradition.
  • To date, Russian hackers have only been arrested while traveling abroad. In 2016, a Russian cybercriminal was arrested while vacationing in Prague on charges he hacked LinkedIn, the social network, and other American companies.
  • And in 2014, American Secret Service agents coordinated with authorities in the Maldives to extradite a Russian cybercriminal to Guam. The hacker was later found guilty on 38 counts of hacking U.S. retailers and sentenced to 27 years in prison. Russian officials called the extradition a “kidnapping.”
maddieireland334

Muslim mob attacked Christian homes in Egyptian province - The Washington Post - 0 views

www.washingtonpost.com/...6-b944-52f7b1793dae_story.html

Attacks Egypt Muslims Christians Crisis

shared by maddieireland334 on 26 May 16 - No Cached
  • A Muslim mob ransacked and torched seven Christian homes last week in a province south of the Egyptian capital, Cairo, after rumors spread that a Christian man had an affair with a Muslim woman, according to a statement by the local Orthodox Coptic church.
  • The statement was signed by Anba Makarios, Minya’s top Christian cleric, who on Wednesday night told a talks show host on the private Dream TV network that the elderly woman was dragged out of her home by the mob who beat her and insulted her before they stripped her of her clothes and paraded her naked on the streets while chanting Allahu Akbar, or “God is great.”
  • Christians, who make up about 10 percent of Egypt’s population of more than 90 million people, have long complained of discrimination in the mostly Muslim nation.
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  • . The family of the Christian man had notified the police of threats against them by Muslim villagers the day before the attack, he said.
  • Extramarital affairs or sex between unmarried couples are taboo among both Muslims and Christians in conservative Egypt. They often attract violent reactions in rural areas, where questions of honor can lead to deadly family feuds that endure for years or result in ostracizing of the perpetrators.
  • Criminal gangs have often targeted wealthy Christian families south of Cairo in recent years, kidnapping their children for ransom. There have also been scores of cases in recent years of underage Christian girls lured away from their families by Muslim men who force them to convert and keep them in hiding until they reach adulthood
  • At least 35 percent of Minya’s population is Christian, the largest in any of Egypt’s 27 provinces.
  • If the case were different, and a Muslim man was having an affair with a Christian woman, the reaction would have hardly been so violent, he added.
grayton downing

BBC News - Nigeria pirate attack: US sailors seized - 0 views

www.bbc.co.uk/...world-africa-24657515

news nigeria pirate attack us

shared by grayton downing on 24 Oct 13 - No Cached
  • Pirates have seized two US sailors from an oil supply ship off the coast of Nigeria, officials say.
  • In kidnaps in the region, crew members are normally freed unharmed after any oil on board the ships is stolen.
  • White House spokesman Jay Carney told reporters: "We are concerned by the disturbing increase in the incidence of maritime crime, including incidents of piracy off the coast of West Africa, specifically in the Gulf of Guinea."
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  • "Pirate networks in the Gulf of Guinea are focusing on product theft from tankers and this relatively new type of crime has evolved into a unique and highly lucrative form of maritime crime,"
  • They have often been held until a ransom payment is made.
Javier E

After the Bust, Are Bitcoins More Like Tulip Mania or the Internet? - The New York Times - 0 views

www.nytimes.com/...coin-tulip-mania-internet.html

bitcoin mania economics

shared by Javier E on 24 Apr 19 - No Cached
  • Even after last year’s bust, Bitcoin users are generally sending somewhere between $400 million and $800 million worth of Bitcoin across the network every day, according to data from the blockchain, the public ledger on which all Bitcoin transactions are recorded
  • Speculative transactions accounted for roughly 60 to 80 percent of all transactions on the blockchain
  • There is still quite a bit of mystery about what accounts for the other 20 to 40 percent of the transactions
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  • Chainalysis estimates that last year, companies handling Bitcoin payments accounted for 0.3 percent of all Bitcoin transactions, or $2.4 billion.
  • practical and legal uses have struggled to outpace illegal or clearly unethical activity.
  • The most compelling use that Bitcoin fanatics talk about is its value to people in repressive countries that have currencies that are even more volatile than Bitcoin.
  • Venezuelans bought over $230 million in Bitcoin last year on the most popular platform for sales
  • In several ways, it’s worse. Paying with Bitcoin requires you to become a speculator on its volatile price for the time you are holding on to token
  • The list of ways that Bitcoin has proved useful to criminals keeps growing, from the ransom payments on locked-up computer files — or even hostages — to illegal drug sales
  • The total dark net transactions in 2018, around $620 million, were more than twice the amount that Venezuelans bough
  • drug purchases account for a much larger proportion of the Bitcoin economy than their proportion of the dollar economy
manhefnawi

Charles V | king of France | Britannica.com - 0 views

www.britannica.com/...Charles-V-king-of-France

John II the Good's successor Battle against Edward III of England enemy King Navarre

shared by manhefnawi on 03 Jun 18 - No Cached
  • king of France from 1364 who led the country in a miraculous recovery from the devastation of the first phase of the Hundred Years’ War (1337–1453)
  • his father, King John II the Good, was captured by the English at Poitiers in 1356
  • When Charles reentered Paris on Aug. 2, 1358, his military situation remained precarious because he still had to fight both the English and his archenemy, the King of Navarre. The treaties of Brétigny and of Calais (May and October 1360) granted to Edward III of England most of southwestern France and 3,000,000 gold crowns for John’s ransom.
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  • Charles ascended the French throne on April 8, 1364, on John’s death. He then challenged the King of Navarre over the succession of Burgundy.
  • When war broke out again with England in 1369 over France’s failure to abide by its treaty obligations, Charles followed du Guesclin’s military advice, winning for the French so many victories that, by 1375, the settlement of 1360 was virtually nullified. In 1378, after learning of plots of the King of Navarre, Charles dispossessed him of all his French lands except Cherbourg.
  • reorganizing the army, creating a new navy, instituting tax changes, and bringing Flanders, Spain, and Portugal into French alliances,
manhefnawi

Francis I | king of France | Britannica.com - 0 views

www.britannica.com/...Francis-I-king-of-France

Francis I Charles V

shared by manhefnawi on 10 Jun 18 - No Cached
  • the first of five monarchs of the Angoulême branch of the House of Valois.
  • he waged campaigns in Italy (1515–16) and fought a series of wars with the Holy Roman Empire (1521–44).
  • Francis was the son of Charles de Valois-Orleáns,
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  • On the accession of his cousin Louis XII in 1498, Francis became heir presumptive and was given the Duchy of Valois.
  • Louis XII, distrustful of Francis, did not allow him to dabble in affairs of state but sent him off at the age of 18 to the frontiers
  • the Emperor had his mind set on a universal monarchy. His chief obstacle was the King of France. A mortal hatred emerged from this rivalry
  • Ambitious for glory and urged on by turbulent young nobles, he made sure of peace with his neighbours, entrusted the regency to his mother, and galloped off to Italy.
  • He also signed a perpetual peace treaty with the Swiss and bought back Tournai from Henry VIII of England.
  • Princess Louise, was affianced to the Habsburg prince Charles, heir to the Netherlands and, at 16, the new king of Spain.
  • Everything forecast a great reign. Francis I formed a brilliant and scholarly court at which poets, musicians, and learned men mingled
  • he was the most powerful sovereign in all Christendom when, in 1519, the German emperor Maximilian died. The election as emperor of Maximilian’s grandson Charles spelled ruin for Francis I, for Charles, who was already king of Spain, now encircled France with his possessions.
  • The pomp of the Reims coronation, the sumptuous cortege of the solemn entry into Paris, and the lavish feasts revealed his love of ceremony and also pleased the people of Paris, who had been disheartened by a long succession of morose and sickly sovereigns.
  • In 1520, on the Field of Cloth of Gold near Calais, where both displayed unprecedented magnificence, Francis vainly sought an alliance with Henry VIII.
  • The King, unconcerned, arose late, paid little attention to his council, and gave orders without seeing that they were carried out. Money disappeared into thin air. A few paymasters were hanged, though in vain.
  • In 1523 the King demanded the return to the French state, according to law, of the vast provinces that the great feudal duke Charles de Bourbon thought he had inherited from his wife.
  • the French, weary of the prodigality of their sovereign, would rise up on an appeal from him.
  • At the Battle of Pavia in 1525, defeated and wounded, he was taken prisoner.
  • As the price for the King’s freedom, the Emperor demanded one-third of France, the renunciation of France’s claim to Italy, and restitution to Bourbon of his fiefs
  • Although Francis finally recovered, he did not cease to suffer.
  • Their raging hatred impelled Charles and Francis to challenge each other to a duel, which was, however, prevented. During one of the King’s relapses, his mother reached an agreement with Margaret of Austria, the Emperor’s aunt, to stop this deadly struggle.
  • His foolish expenditures had emptied the treasury, and the ransom was collected only with difficulty.
  • In 1531 the King’s mother succumbed to the plague. Marguerite, having married the King of Navarre, lived at some distance.
  • The war with Charles V was resumed in 1536.
Javier E

Microsoft Takes Down a Risk to the Election, and Finds the U.S. Doing the Same - The Ne... - 0 views

www.nytimes.com/...lection-hacking-microsoft.html

microsoft Cyber Command cybersecurity election 2020 politics crisis russia criminal ransom

shared by Javier E on 12 Oct 20 - No Cached
  • Microsoft and a team of companies and law enforcement groups have disabled — at least temporarily — one of the world’s largest hacking operations, an effort run by Russian-speaking cybercriminals that officials feared could disrupt the presidential election in three weeks.
  • Its operators started cataloging the computers they infected, noting which belonged to large corporations, hospitals and municipalities, and selling access to infected computers to cybercriminals and state actors.
  • TrickBot first appeared in 2016 as banking malware and was primarily used to steal online banking credentials. But over the past four years, TrickBot has evolved into a “cybercrime as a service” model.
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  • “TrickBot’s botnet has infected hundreds of thousands, if not millions of computers,”
  • The catalyst, Mr. Burt said, was seeing that TrickBot’s operators had added “surveillance capabilities” that allowed them to spy on infected computers and note which belonged to election officials. From there, he and other experts speculated, it would not be difficult for cybercriminals, or state actors, to freeze up election systems in the days leading up to the election and after.
  • Over the past year, TrickBot has become the primary delivery mechanism for the Russian-speaking cybercriminals behind a specific variant of ransomware, known as Ryuk, that has been paralyzing American hospitals, corporations, towns and cities
  • others point to attacks on the Georgian government by cybercriminals at the direction of the Kremlin and a breach at Yahoo. In that attack, two Russian agents at the F.S.B., the successor to the K.G.B., teamed up with two cybercriminals to hack 500 million Yahoo accounts, allowing criminals to profit while mining their access to spy on journalists, dissidents and American officials.
  • They also note that when the Treasury Department imposed sanctions on members of an elite Russian cybercrime group in December, they outed the group’s leader as a member of the F.S.B.
  • “Russia is well aware that the cybercriminals it harbors have become a serious problem for its adversaries,” Mr. Hultquist added. “Russian cybercriminals are probably a greater threat to our critical infrastructure than their intelligence services. We should start asking whether their tacit approval of cybercrime is not just a marriage of convenience but a deliberate strategy to harass the West.”
lilyrashkind

Pocahontas - HISTORY - 0 views

www.history.com/...pocahontas

history

shared by lilyrashkind on 16 Jan 22 - No Cached
  • Pocahontas was a Native American woman born around 1595. She was the daughter of the powerful Chief Powhatan, the ruler of the Powhatan tribal nation, which at its strongest included around 30 Algonquian communities located in the Tidewater region of Virginia
  • Pocahontas was named Amonute at birth and went by the name Matoaka. She supposedly earned the nickname Pocahontas, which means “playful one,” because of her happy, inquisitive nature.
  • and made a spectacle of him in front of several Powhatan tribes before taking him to meet Chief Powhatan.
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  • According to Smith, his head was placed on two stones and a warrior prepared to smash his head and kill him. But before the warrior could strike, Pocahontas rushed to Smith’s side and placed her head on his, preventing the attack. Chief Powhatan then bartered with Smith, referred to him as his son and sent him on his way.
  • It’s thought that Pocahontas married an Indian named Kocoum in 1610. Afterwards, she avoided the English until 1613 when she was lured onto the English ship of Captain Samuel Argall and kidnapped during the First Anglo-Powhatan War.Argall informed Chief Powhatan that he wouldn’t return Pocahontas unless he released English prisoners, returned stolen weapons and sent the colonists food. Much to Pocahontas’ dismay, her father only sent half the ransom and left her imprisoned.
  • Pocahontas became known by the colonists as an important Powhatan emissary. She occasionally brought the hungry settlers food and helped successfully negotiate the release of Powhatan prisoners in 1608. But relations between the colonists and the Indians remained strained.By 1609, drought, starvation and disease had ravaged the colonists and they became increasingly dependent on the Powhatan to survive. Desperate and dying, they threatened to burn Powhatan towns for food, so Chief Powhatan suggested a barter with Captain Smith.
  • Soon after, Smith was injured and returned to England; however, Pocahontas and her father were told he died.
  • Smith’s account of Pocahontas’ lifesaving efforts is hotly debated, partly because he wrote different versions of this initial meeting with Chief Powhatan. Many historians believe Smith was never in peril and the placement of his head on the stones was ceremonial.
  • The couple decided to marry, likely for both love and political purposes – although the decision wasn’t an easy one for the staunchly Christian Rolfe until Pocahontas converted.
  • In 1616, Sir Thomas Dale sailed to England to rally financial support for the Virginia Company, the company owned by wealthy Londoners that had financed the Jamestown colony.
  • Much to her surprise, Pocahontas encountered Captain Smith (whom she thought was dead) in London. Although she was overcome with emotion upon seeing him alive and called him “father,” she also reportedly chastised him for his treatment of Chief Powhatan and her people.
  • In March 1617, Pocahontas, her husband and son set sail for Virginia. But they had hardly made progress when she became gravely ill and was taken ashore at Gravesend, England.
  • Pocahontas was buried at St. George’s church in Gravesend on March 21, 1617. Rolfe returned to Virginia, but her son Thomas remained with relatives in England. He returned almost two decades later at age 20 to claim inheritances from his
  • father and grandfather and became a successful gentleman tobacco farmer.
  • colonists declined rapidly.Much of Pocahontas’ life has been romanticized and sensationalized in movies and books. But written accounts and Native American oral history show she lived a brief yet significant life.
Javier E

How a French Bank Captured Haiti - The New York Times - 0 views

www.nytimes.com/...french-banks-haiti-cic.html

haiti france imperialism exploitation financial bank history policy economics caribbean

shared by Javier E on 21 May 22 - No Cached
  • The documents help explain why Haiti remained on the sidelines during a period so rich with modernization and optimism that Americans dubbed it the Gilded Age and the French called it the Belle Époque. This extraordinary growth benefited both faraway powers and developing neighbors, yet Haiti had vanishingly little to invest in basics like running water, electricity or education.
  • The damage was lasting. Over three decades, French shareholders made profits of at least $136 million in today’s dollars from Haiti’s national bank — about an entire year’s worth of the country’s tax revenues at the time, the documents show.
  • The financial historian Éric Monnet of the Paris School of Economics summed up the national bank’s role as “pure extraction.”
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  • Had the wealth siphoned off by Haiti’s national bank stayed in the country, it would have added at least $1.7 billion to Haiti’s economy over the years — more than all of the government’s revenues in 2021.
  • “Isn’t it funny,” the Haitian politician and economist Edmond Paul wrote of the national bank in 1880, “that a bank that claims to come to the rescue of a depleted public treasury begins not by depositing money but by withdrawing everything of value?”
  • But while Haitians themselves were poor, Haiti could make you rich. As a British diplomat, Spenser St. John, wrote in 1884: “No country possesses greater capabilities, or a better geographical position, or more variety of soil, of climate, or of production.”
  • Slaveholders had taken that wealth for themselves, first with the whip, then with a flotilla of French warships, demanding compensation for plantations, land and what France considered its other lost property: the Haitian people. It was the first and only instance in which generations of free people had to pay the descendants of their former slave masters.
  • Beyond bricks and steel, Haiti earmarked about 20 percent of the French loan to pay off the last of the debt linked to France’s original ransom, according to the loan contract. “The country will finally come out of its malaise,” the Haitian government’s annual report predicted that year. “Our finances will prosper.”
  • None of that happened. Right off the top, French bankers took 40 percent of the loan in commissions and fees. The rest paid off old debts, or disappeared into the pockets of corrupt Haitian politicians.
  • The 1875 loan from Crédit Industriel and its partner left two major legacies. First is what the economist Thomas Piketty called the transition from “brutal colonialism” to “neocolonialism through debt.”
  • Haiti took on millions in new interest, hoping to finally shed the burden of paying its former slave masters. In that way, the loan helped prolong the misery of Haiti’s financial indentureship to France. Long after the former slaveholding families considered the debt settled, Haiti would still be paying — only now to Crédit Industriel.
kennyn-77

Migrant abuses continue in Libya. So does EU border training | AP News - 0 views

apnews.com/...0dd342513aeeede5a7558de4c3089d

libya border EU migration abuse

shared by kennyn-77 on 28 Jan 22 - No Cached
  • A confidential European Union military report calls for continuing a controversial EU program to train and equip Libya’s coast guard and navy despite growing concerns about their treatment of migrants, a mounting death toll at sea, and the continued lack of any central authority in the North African nation.
  • Europe’s determination to support Libya in the interception and return of tens of thousands of men, women and children to Libya, where they face insufferable abuse.
  • Hundreds of thousands of migrants hoping to reach Europe have made their way through Libya, where a lucrative trafficking and smuggling business has flourished in a country without a functioning government,
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  • At least three requests have been filed to the International Criminal Court demanding that Libyan and European officials, as well as traffickers, militiamen and others be investigated for crimes against humanity.
  • A U.N. inquiry published in October also found evidence that abuses committed in Libya may amount to crimes against humanity.
  • “The Europeans pretend to show the good face,” said a Cameroonian woman who arrived in Libya in 2016 with her child thinking she would find work. Instead, she was trafficked and forced into prostitution after being separated from her daughter. The AP does not identify victims of sexual violence.
  • In 2018 she got on a smuggler’s boat bound for Europe but her group was caught by Libyan authorities and taken to the notorious Tajoura detention center where detainees were beaten and abused. She was only released after a friend paid a $700 ransom to the guards.
  • Questioned about the detention centers in Libya, Stano said the EU’s position is clear: “They are unacceptable. The current arbitrary detention system must end.”
  • The Libyan government last month named Mohammed Al-Khoja, a militia leader implicated in abuses against migrants, to head the Department for Combating Irregular Migration, which oversees the detention centers.
  • The EU report noted the “excessive use of physical force” by a Libyan patrol during the Sept. 15 interception of a wooden boat with about 20 migrants off the coast of Libya.
  • The Libyan forces used tactics “never observed before and not in compliance with (EU) training ... as well as international regulation,”
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