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Javier E

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

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

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

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

How America Went Haywire - The Atlantic - 0 views

  • You are entitled to your own opinion, but you are not entitled to your own facts.
  • Why are we like this?The short answer is because we’re Americans—because being American means we can believe anything we want; that our beliefs are equal or superior to anyone else’s, experts be damned.
  • The word mainstream has recently become a pejorative, shorthand for bias, lies, oppression by the elites.
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  • Yet the institutions and forces that once kept us from indulging the flagrantly untrue or absurd—media, academia, government, corporate America, professional associations, respectable opinion in the aggregate—have enabled and encouraged every species of fantasy over the past few decades.
  • Our whole social environment and each of its overlapping parts—cultural, religious, political, intellectual, psychological—have become conducive to spectacular fallacy and truthiness and make-believe. There are many slippery slopes, leading in various directions to other exciting nonsense. During the past several decades, those naturally slippery slopes have been turned into a colossal and permanent complex of interconnected, crisscrossing bobsled tracks, which Donald Trump slid down right into the White House.
  • Esalen is a mother church of a new American religion for people who think they don’t like churches or religions but who still want to believe in the supernatural. The institute wholly reinvented psychology, medicine, and philosophy, driven by a suspicion of science and reason and an embrace of magical thinking
  • The great unbalancing and descent into full Fantasyland was the product of two momentous changes. The first was a profound shift in thinking that swelled up in the ’60s; since then, Americans have had a new rule written into their mental operating systems: Do your own thing, find your own reality, it’s all relative.
  • The second change was the onset of the new era of information. Digital technology empowers real-seeming fictions of the ideological and religious and scientific kinds. Among the web’s 1 billion sites, believers in anything and everything can find thousands of fellow fantasists, with collages of facts and “facts” to support them
  • Today, each of us is freer than ever to custom-make reality, to believe whatever and pretend to be whoever we wish. Which makes all the lines between actual and fictional blur and disappear more easily. Truth in general becomes flexible, personal, subjective. And we like this new ultra-freedom, insist on it, even as we fear and loathe the ways so many of our wrongheaded fellow Americans use it.
  • we are the global crucible and epicenter. We invented the fantasy-industrial complex; almost nowhere outside poor or otherwise miserable countries are flamboyant supernatural beliefs so central to the identities of so many people.
  • We’re still rich and free, still more influential and powerful than any other nation, practically a synonym for developed country. But our drift toward credulity, toward doing our own thing, toward denying facts and having an altogether uncertain grip on reality, has overwhelmed our other exceptional national traits and turned us into a less developed country.
  • For most of our history, the impulses existed in a rough balance, a dynamic equilibrium between fantasy and reality, mania and moderation, credulity and skepticism.
  • It was a headquarters for a new religion of no religion, and for “science” containing next to no science. The idea was to be radically tolerant of therapeutic approaches and understandings of reality, especially if they came from Asian traditions or from American Indian or other shamanistic traditions. Invisible energies, past lives, astral projection, whatever—the more exotic and wondrous and unfalsifiable, the better.
  • These influential critiques helped make popular and respectable the idea that much of science is a sinister scheme concocted by a despotic conspiracy to oppress people. Mental illness, both Szasz and Laing said, is “a theory not a fact.”
  • The Greening of America may have been the mainstream’s single greatest act of pandering to the vanity and self-righteousness of the new youth. Its underlying theoretical scheme was simple and perfectly pitched to flatter young readers: There are three types of American “consciousness,” each of which “makes up an individual’s perception of reality … his ‘head,’ his way of life.” Consciousness I people were old-fashioned, self-reliant individualists rendered obsolete by the new “Corporate State”—essentially, your grandparents. Consciousness IIs were the fearful and conformist organization men and women whose rationalism was a tyrannizing trap laid by the Corporate State—your parents.
  • And then there was Consciousness III, which had “made its first appearance among the youth of America,” “spreading rapidly among wider and wider segments of youth, and by degrees to older people.” If you opposed the Vietnam War and dressed down and smoked pot, you were almost certainly a III. Simply by being young and casual and undisciplined, you were ushering in a new utopia.
  • Reich was half-right. An epochal change in American thinking was under way and “not, as far as anybody knows, reversible … There is no returning to an earlier consciousness.” His wishful error was believing that once the tidal surge of new sensibility brought down the flood walls, the waters would flow in only one direction, carving out a peaceful, cooperative, groovy new continental utopia, hearts and minds changed like his, all of America Berkeleyized and Vermontified. Instead, Consciousness III was just one early iteration of the anything-goes, post-reason, post-factual America enabled by the tsunami.
  • During the ’60s, large swaths of academia made a turn away from reason and rationalism as they’d been understood. Many of the pioneers were thoughtful, their work fine antidotes to postwar complacency. The problem was the nature and extent of their influence at that particular time, when all premises and paradigms seemed up for grabs. That is, they inspired half-baked and perverse followers in the academy, whose arguments filtered out into the world at large: All approximations of truth, science as much as any fable or religion, are mere stories devised to serve people’s needs or interests. Reality itself is a purely social construction, a tableau of useful or wishful myths that members of a society or tribe have been persuaded to believe. The borders between fiction and nonfiction are permeable, maybe nonexistent.
  • The delusions of the insane, superstitions, and magical thinking? Any of those may be as legitimate as the supposed truths contrived by Western reason and science. The takeaway: Believe whatever you want, because pretty much everything is equally true and false.
  • over in sociology, in 1966 a pair of professors published The Social Construction of Reality, one of the most influential works in their field. Not only were sanity and insanity and scientific truth somewhat dubious concoctions by elites, Peter Berger and Thomas Luckmann explained—so was everything else. The rulers of any tribe or society do not just dictate customs and laws; they are the masters of everyone’s perceptions, defining reality itself
  • Over in anthropology, where the exotic magical beliefs of traditional cultures were a main subject, the new paradigm took over completely—don’t judge, don’t disbelieve, don’t point your professorial finger.
  • then isn’t everyone able—no, isn’t everyone obliged—to construct their own reality? The book was timed perfectly to become a foundational text in academia and beyond.
  • To create the all-encompassing stage sets that everyone inhabits, rulers first use crude mythology, then more elaborate religion, and finally the “extreme step” of modern science. “Reality”? “Knowledge”? “If we were going to be meticulous,” Berger and Luckmann wrote, “we would put quotation marks around the two aforementioned terms every time we used them.” “What is ‘real’ to a Tibetan monk may not be ‘real’ to an American businessman.”
  • In the ’60s, anthropology decided that oracles, diviners, incantations, and magical objects should be not just respected, but considered equivalent to reason and science. If all understandings of reality are socially constructed, those of Kalabari tribesmen in Nigeria are no more arbitrary or faith-based than those of college professors.
  • Even the social critic Paul Goodman, beloved by young leftists in the ’60s, was flabbergasted by his own students by 1969. “There was no knowledge,” he wrote, “only the sociology of knowledge. They had so well learned that … research is subsidized and conducted for the benefit of the ruling class that they did not believe there was such a thing as simple truth.”
  • Ever since, the American right has insistently decried the spread of relativism, the idea that nothing is any more correct or true than anything else. Conservatives hated how relativism undercut various venerable and comfortable ruling ideas—certain notions of entitlement (according to race and gender) and aesthetic beauty and metaphysical and moral certaint
  • Conservatives are correct that the anything-goes relativism of college campuses wasn’t sequestered there, but when it flowed out across America it helped enable extreme Christianities and lunacies on the right—gun-rights hysteria, black-helicopter conspiracism, climate-change denial, and more.
  • Elaborate paranoia was an established tic of the Bircherite far right, but the left needed a little time to catch up. In 1964, a left-wing American writer published the first book about a JFK conspiracy, claiming that a Texas oilman had been the mastermind, and soon many books were arguing that the official government inquiry had ignored the hidden conspiracies.
  • Conspiracy became the high-end Hollywood dramatic premise—Chinatown, The Conversation, The Parallax View, and Three Days of the Condor came out in the same two-year period. Of course, real life made such stories plausible. The infiltration by the FBI and intelligence agencies of left-wing groups was then being revealed, and the Watergate break-in and its cover-up were an actual criminal conspiracy. Within a few decades, the belief that a web of villainous elites was covertly seeking to impose a malevolent global regime made its way from the lunatic right to the mainstream.
  • t more and more people on both sides would come to believe that an extraordinarily powerful cabal—international organizations and think tanks and big businesses and politicians—secretly ran America.
  • Each camp, conspiracists on the right and on the left, was ostensibly the enemy of the other, but they began operating as de facto allies. Relativist professors enabled science-denying Christians, and the antipsychiatry craze in the ’60s appealed simultaneously to left-wingers and libertarians (as well as to Scientologists). Conspiracy theories were more of a modern right-wing habit before people on the left signed on. However, the belief that the federal government had secret plans to open detention camps for dissidents sprouted in the ’70s on the paranoid left before it became a fixture on the right.
  • Extreme religious and quasi-religious beliefs and practices, Christian and New Age and otherwise, didn’t subside, but grew and thrived—and came to seem unexceptional.
  • Until we’d passed through the ’60s and half of the ’70s, I’m pretty sure we wouldn’t have given the presidency to some dude, especially a born-again Christian, who said he’d recently seen a huge, color-shifting, luminescent UFO hovering near him.
  • Starting in the ’80s, loving America and making money and having a family were no longer unfashionable.The sense of cultural and political upheaval and chaos dissipated—which lulled us into ignoring all the ways that everything had changed, that Fantasyland was now scaling and spreading and becoming the new normal. What had seemed strange and amazing in 1967 or 1972 became normal and ubiquitous.
  • For most of the 20th century, national news media had felt obliged to pursue and present some rough approximation of the truth rather than to promote a truth, let alone fictions. With the elimination of the Fairness Doctrine, a new American laissez-faire had been officially declared. If lots more incorrect and preposterous assertions circulated in our mass media, that was a price of freedom. If splenetic commentators could now, as never before, keep believers perpetually riled up and feeling the excitement of being in a mob, so be it.
  • Relativism became entrenched in academia—tenured, you could say
  • as he wrote in 1986, “the secret of theory”—this whole intellectual realm now called itself simply “theory”—“is that truth does not exist.”
  • After the ’60s, truth was relative, criticizing was equal to victimizing, individual liberty became absolute, and everyone was permitted to believe or disbelieve whatever they wished. The distinction between opinion and fact was crumbling on many fronts.
  • America didn’t seem as weird and crazy as it had around 1970. But that’s because Americans had stopped noticing the weirdness and craziness. We had defined every sort of deviancy down. And as the cultural critic Neil Postman put it in his 1985 jeremiad about how TV was replacing meaningful public discourse with entertainment, we were in the process of amusing ourselves to death.
  • In 1998, as soon as we learned that President Bill Clinton had been fellated by an intern in the West Wing, his popularity spiked. Which was baffling only to those who still thought of politics as an autonomous realm, existing apart from entertainment
  • Just before the Clintons arrived in Washington, the right had managed to do away with the federal Fairness Doctrine, which had been enacted to keep radio and TV shows from being ideologically one-sided. Until then, big-time conservative opinion media had consisted of two magazines, William F. Buckley Jr.’s biweekly National Review and the monthly American Spectator, both with small circulations. But absent a Fairness Doctrine, Rush Limbaugh’s national right-wing radio show, launched in 1988, was free to thrive, and others promptly appeared.
  • I’m pretty certain that the unprecedented surge of UFO reports in the ’70s was not evidence of extraterrestrials’ increasing presence but a symptom of Americans’ credulity and magical thinking suddenly unloosed. We wanted to believe in extraterrestrials, so we did.
  • Limbaugh’s virtuosic three hours of daily talk started bringing a sociopolitical alternate reality to a huge national audience. Instead of relying on an occasional magazine or newsletter to confirm your gnarly view of the world, now you had talk radio drilling it into your head for hours every day.
  • Fox News brought the Limbaughvian talk-radio version of the world to national TV, offering viewers an unending and immersive propaganda experience of a kind that had never existed before.
  • Over the course of the century, electronic mass media had come to serve an important democratic function: presenting Americans with a single shared set of facts. Now TV and radio were enabling a reversion to the narrower, factional, partisan discourse that had been normal in America’s earlier centuries.
  • there was also the internet, which eventually would have mooted the Fairness Doctrine anyhow. In 1994, the first modern spam message was sent, visible to everyone on Usenet: global alert for all: jesus is coming soon. Over the next year or two, the masses learned of the World Wide Web. The tinder had been gathered and stacked since the ’60s, and now the match was lit and thrown
  • After the ’60s and ’70s happened as they happened, the internet may have broken America’s dynamic balance between rational thinking and magical thinking for good.
  • Before the web, cockamamy ideas and outright falsehoods could not spread nearly as fast or as widely, so it was much easier for reason and reasonableness to prevail. Before the web, institutionalizing any one alternate reality required the long, hard work of hundreds of full-time militants. In the digital age, however, every tribe and fiefdom and principality and region of Fantasyland—every screwball with a computer and an internet connection—suddenly had an unprecedented way to instruct and rile up and mobilize believers
  • Why did Senator Daniel Patrick Moynihan begin remarking frequently during the ’80s and ’90s that people were entitled to their own opinions but not to their own facts? Because until then, that had not been necessary to say
  • Reason remains free to combat unreason, but the internet entitles and equips all the proponents of unreason and error to a previously unimaginable degree. Particularly for a people with our history and propensities, the downside of the internet seems at least as profound as the upside.
  • On the internet, the prominence granted to any factual assertion or belief or theory depends on the preferences of billions of individual searchers. Each click on a link is effectively a vote pushing that version of the truth toward the top of the pile of results.
  • Exciting falsehoods tend to do well in the perpetual referenda, and become self-validating. A search for almost any “alternative” theory or belief seems to generate more links to true believers’ pages and sites than to legitimate or skeptical ones, and those tend to dominate the first few pages of result
  • If more and more of a political party’s members hold more and more extreme and extravagantly supernatural beliefs, doesn’t it make sense that the party will be more and more open to make-believe in its politics?
  • an individual who enters the communications system pursuing one interest soon becomes aware of stigmatized material on a broad range of subjects. As a result, those who come across one form of stigmatized knowledge will learn of others, in connections that imply that stigmatized knowledge is a unified domain, an alternative worldview, rather than a collection of unrelated ideas.
  • Academic research shows that religious and supernatural thinking leads people to believe that almost no big life events are accidental or random. As the authors of some recent cognitive-science studies at Yale put it, “Individuals’ explicit religious and paranormal beliefs” are the best predictors of their “perception of purpose in life events”—their tendency “to view the world in terms of agency, purpose, and design.”
  • Americans have believed for centuries that the country was inspired and guided by an omniscient, omnipotent planner and interventionist manager. Since the ’60s, that exceptional religiosity has fed the tendency to believe in conspiracies.
  • Oliver and Wood found the single strongest driver of conspiracy belief to be belief in end-times prophecies.
  • People on the left are by no means all scrupulously reasonable. Many give themselves over to the appealingly dubious and the untrue. But fantastical politics have become highly asymmetrical. Starting in the 1990s, America’s unhinged right became much larger and more influential than its unhinged left. There is no real left-wing equivalent of Sean Hannity, let alone Alex Jones. Moreover, the far right now has unprecedented political power; it controls much of the U.S. government.
  • Why did the grown-ups and designated drivers on the political left manage to remain basically in charge of their followers, while the reality-based right lost out to fantasy-prone true believers?
  • One reason, I think, is religion. The GOP is now quite explicitly Christian
  • , as the Syracuse University professor Michael Barkun saw back in 2003 in A Culture of Conspiracy, “such subject-specific areas as crank science, conspiracist politics, and occultism are not isolated from one another,” but ratherthey are interconnected. Someone seeking information on UFOs, for example, can quickly find material on antigravity, free energy, Atlantis studies, alternative cancer cures, and conspiracy.
  • Religion aside, America simply has many more fervid conspiracists on the right, as research about belief in particular conspiracies confirms again and again. Only the American right has had a large and organized faction based on paranoid conspiracism for the past six decades.
  • The right has had three generations to steep in this, its taboo vapors wafting more and more into the main chambers of conservatism, becoming familiar, seeming less outlandish. Do you believe that “a secretive power elite with a globalist agenda is conspiring to eventually rule the world through an authoritarian world government”? Yes, say 34 percent of Republican voters, according to Public Policy Polling.
  • starting in the ’90s, the farthest-right quarter of Americans, let’s say, couldn’t and wouldn’t adjust their beliefs to comport with their side’s victories and the dramatically new and improved realities. They’d made a god out of Reagan, but they ignored or didn’t register that he was practical and reasonable, that he didn’t completely buy his own antigovernment rhetoric.
  • Another way the GOP got loopy was by overdoing libertarianism
  • Republicans are very selective, cherry-picking libertarians: Let business do whatever it wants and don’t spoil poor people with government handouts; let individuals have gun arsenals but not abortions or recreational drugs or marriage with whomever they wish
  • For a while, Republican leaders effectively encouraged and exploited the predispositions of their variously fantastical and extreme partisans
  • Karl Rove was stone-cold cynical, the Wizard of Oz’s evil twin coming out from behind the curtain for a candid chat shortly before he won a second term for George W. Bush, about how “judicious study of discernible reality [is] … not the way the world really works anymore.” These leaders were rational people who understood that a large fraction of citizens don’t bother with rationality when they vote, that a lot of voters resent the judicious study of discernible reality. Keeping those people angry and frightened won them elections.
  • But over the past few decades, a lot of the rabble they roused came to believe all the untruths. “The problem is that Republicans have purposefully torn down the validating institutions,”
  • “They have convinced voters that the media cannot be trusted; they have gotten them used to ignoring inconvenient facts about policy; and they have abolished standards of discourse.”
  • What had been the party’s fantastical fringe became its middle. Reasonable Republicanism was replaced by absolutism: no new taxes, virtually no regulation, abolish the EPA and the IRS and the Federal Reserve.
  • The Christian takeover happened gradually, but then quickly in the end, like a phase change from liquid to gas. In 2008, three-quarters of the major GOP presidential candidates said they believed in evolution, but in 2012 it was down to a third, and then in 2016, just one did
  • A two-to-one majority of Republicans say they “support establishing Christianity as the national religion,” according to Public Policy Polling.
  • Although constitutionally the U.S. can have no state religion, faith of some kind has always bordered on mandatory for politicians.
  • What connects them all, of course, is the new, total American embrace of admixtures of reality and fiction and of fame for fame’s sake. His reality was a reality show before that genre or term existed
  • When he entered political show business, after threatening to do so for most of his adult life, the character he created was unprecedented—presidential candidate as insult comic with an artificial tan and ridiculous hair, shamelessly unreal and whipped into shape as if by a pâtissier.
  • Republicans hated Trump’s ideological incoherence—they didn’t yet understand that his campaign logic was a new kind, blending exciting tales with a showmanship that transcends ideology.
  • Trump waited to run for president until he sensed that a critical mass of Americans had decided politics were all a show and a sham. If the whole thing is rigged, Trump’s brilliance was calling that out in the most impolitic ways possible, deriding his straight-arrow competitors as fakers and losers and liars—because that bullshit-calling was uniquely candid and authentic in the age of fake.
  • Trump took a key piece of cynical wisdom about show business—the most important thing is sincerity, and once you can fake that, you’ve got it made—to a new level: His actual thuggish sincerity is the opposite of the old-fashioned, goody-goody sanctimony that people hate in politicians.
  • Trump’s genius was to exploit the skeptical disillusion with politics—there’s too much equivocating; democracy’s a charade—but also to pander to Americans’ magical thinking about national greatness. Extreme credulity is a fraternal twin of extreme skepticism.
  • Trump launched his political career by embracing a brand-new conspiracy theory twisted around two American taproots—fear and loathing of foreigners and of nonwhites.
  • The fact-checking website PolitiFact looked at more than 400 of his statements as a candidate and as president and found that almost 50 percent were false and another 20 percent were mostly false.
  • He gets away with this as he wouldn’t have in the 1980s or ’90s, when he first talked about running for president, because now factual truth really is just one option. After Trump won the election, he began referring to all unflattering or inconvenient journalism as “fake news.”
  • indeed, their most honest defense of his false statements has been to cast them practically as matters of religious conviction—he deeply believes them, so … there. When White House Press Secretary Sean Spicer was asked at a press conference about the millions of people who the president insists voted illegally, he earnestly reminded reporters that Trump “has believed that for a while” and “does believe that” and it’s “been a long-standing belief that he’s maintained” and “it’s a belief that he has maintained for a while.”
  • Which is why nearly half of Americans subscribe to that preposterous belief themselves. And in Trump’s view, that overrides any requirement for facts.
  • he idea that progress has some kind of unstoppable momentum, as if powered by a Newtonian law, was always a very American belief. However, it’s really an article of faith, the Christian fantasy about history’s happy ending reconfigured during and after the Enlightenment as a set of modern secular fantasies
  • I really can imagine, for the first time in my life, that America has permanently tipped into irreversible decline, heading deeper into Fantasyland. I wonder whether it’s only America’s destiny, exceptional as ever, to unravel in this way. Or maybe we’re just early adopters, the canaries in the global mine
  • I do despair of our devolution into unreason and magical thinking, but not everything has gone wrong.
  • I think we can slow the flood, repair the levees, and maybe stop things from getting any worse. If we’re splitting into two different cultures, we in reality-based America—whether the blue part or the smaller red part—must try to keep our zone as large and robust and attractive as possible for ourselves and for future generations
  • We need to firmly commit to Moynihan’s aphorism about opinions versus facts. We must call out the dangerously untrue and unreal
  • do not give acquaintances and friends and family members free passes. If you have children or grandchildren, teach them to distinguish between true and untrue as fiercely as you do between right and wrong and between wise and foolish.
  • How many Americans now inhabit alternate realities?
  • reams of survey research from the past 20 years reveal a rough, useful census of American credulity and delusion. By my reckoning, the solidly reality-based are a minority, maybe a third of us but almost certainly fewer than half.
  • Only a third of us, for instance, don’t believe that the tale of creation in Genesis is the word of God. Only a third strongly disbelieve in telepathy and ghosts. Two-thirds of Americans believe that “angels and demons are active in the world.”
  • A third of us believe not only that global warming is no big deal but that it’s a hoax perpetrated by scientists, the government, and journalists. A third believe that our earliest ancestors were humans just like us; that the government has, in league with the pharmaceutical industry, hidden evidence of natural cancer cures; that extraterrestrials have visited or are visiting Earth.
Javier E

Tech Billionaires Want to Destroy the Universe - The Atlantic - 0 views

  • “Many people in Silicon Valley have become obsessed with the simulation hypothesis, the argument that what we experience as reality is in fact fabricated in a computer; two tech billionaires have gone so far as to secretly engage scientists to work on breaking us out of the simulation.”
  • Ignore for a moment any objections you might have to the simulation hypothesis, and everything impractical about the idea that we could somehow break out of reality, and think about what these people are trying to do.
  • The two billionaires (Elon Musk is a prime suspect) are convinced that they’ll emerge out of this drab illusion into a more shining reality, lit by a brighter and more beautiful star. But for the rest of us the experience would be very different—you lose your home, you lose your family, you lose your life and your body and everything around you
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  • Every summer we watch dozens of villains plotting to blow up the entire universe, but the motivations are always hazy. Why, exactly, does the baddie want to destroy everything again? Now we know.
  • It’s not just Elon Musk, who stated that ‘there’s a one in a billion chance we’re living in base reality,’ who believes this—in an extraordinary piece of hedge-betting, the Bank of America has judiciously announced that the probability that waking life is just an illusion is, oh, about fifty-fifty
  • Tech products no longer feel like something offered to the public, but something imposed: The great visionary looks at the way everyone is doing something, and decides, single-handedly, to change it.
  • once social reality is the exclusive property of a few geegaw-tinkerers, why shouldn’t physical reality be next? With Google’s Calico seeking hedge-fund investment for human immortality and the Transformative Technology Lab hoping to externalize human consciousness, the tech industry is moving into territory once cordoned off for the occult. Why shouldn’t the fate of the entire cosmos be in the hands of programmers hiding from the California sun, to keep or destroy as they wish?
  • Unsurprisingly, nobody bothered to ask us whether we want the end of the world or not; they’re just setting about trying to do it. Silicon Valley works by solving problems that hadn’t heretofore existed; its culture is pathologically fixated on the notion of ‘disruption.’
  • Its real antecedents are the Gnostics, an early Christian sect who believed that the physical universe was the creation of the demiurge, Samael or Ialdaboath, sometimes figured as a snake with the head of a lion, a blind and stupid god who creates his false world in imperfect imitation of the real Creator. This world is a distorted mirror, an image; in other words, a kind of software.
  • Kabbalist mysticists, Descartes with his deceiving demon, and Zhuangzi in his butterfly dream have all questioned the reality of their sense-experiences, but this isn’t a private, solipsistic hallucination; in the simulation hypothesis, reality is a prison for all of us
  • there’s always been the lingering suspicion that our reality is somehow unreal—it’s just that what we once thought about in terms of dreams and magic, cosmic minds or whispering devils, is now expressed through boring old computers, that piece of clunky hardware that waits predatory on your desk every morning to code the finest details of your life.
  • The Gnostics were often accused by other early Christians of Satanism, and they might have had a point: Many identified the jealous, petty, prurient God of the Old Testament with the Demiurge, while sects such as the Ophites revered the serpent in the Garden of Eden as the first to offer knowledge to humanity, freeing them from their first cage
  • In his book, Baudrillard also talks about virtual realities and deceptive images, but his point isn’t that they have clouded our perception of the reality beyond. The present system of social images is so vast and all-encompassing that it’s produced a total reality for itself; it only lies when it has us thinking that there’s something else behind the façade. Baudrillard, always something of an overgrown child, loved to refer to Disneyland: As he pointed out, it’s in no way a fake—when you leave its gates, you return to an America that’s just one giant Disneyland, a copy without an original, from coast to coast
  • ‘The simulacrum is never that which conceals the truth—it is the truth which conceals that there is none.
  • Digital and cinematic media actively construct our experience of reality. The world of film stars and theme parks, social media and supermarket shelves designed to look like something out of an old-time grocery—this is the one we live in. Our Silicon Valley Satanists have made a very questionable assumption: What if there’s nowhere to break out into?
  • the virtual is also real. Why is a universe composed of software necessarily any less real than one composed of matter? Computer simulation is of course only a metaphor, a new-ish way of describing what was once expressed in oneiric or theological terms. They can’t really mean that our universe was built in something similar to the machine you’re using to read these words right now;
  • simulation is a process independent of whatever divine or technological apparatus is used to achieve it. The real argument is that, by some unknown mechanism, what we see is only a function of what really exists. But we’ve known since Kant that our sense-perception can never give us a full account of the material world; all this can be said of any conceivable reality
  • Outside the simulation hypothesis there are scientists who propose that our universe is a single black hole, with what we perceive as matter being a hologram emerging from a two-dimensional ring of information along its event horizon; there are mathematical Platonists who, following Max Tegmark, consider the world to be a set of abstract mathematical objects, of which physical objects are a crude epiphenomenon. If matter doesn’t ‘really’ exist, there’s no need for anything to be rooted anywhere; we might live suspended in a looping chain of simulations and appearances that coils back on itself and never has to touch the ground
  • Elon Musk and his co-religionists aren’t actually blinded by artifice; they’re fixated on a strange and outdated notion that somewhere, there has to be a concrete reality—they’ve just decided that it’s not this one
  • What’s far more worrying is the fact that the people who want to destroy the only world we really have are also the people increasingly in charge of it.
Javier E

History News Network | Why Historians Need Imagination - 0 views

  • There are two types of imagination: Fantasy-directed imagination, and Reality-directed imagination.
  • Fantasy-directed imagination is aimed at depicting a scenario that goes beyond reality. An example of fantasy-directed imagination would be the creation of Mickey Mouse.
  • Reality-directed imagination, on the other hand, is aimed at depicting a scenario that reflectsreality, whether as it is known at present or as it is known to have existed in the past. An example of reality-directed imagination would be the study of Napoleon.
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  • Reality-directed imagination, for its part, endeavours to re-create, in the intellectual realm, actions and events that have existed or have taken place, which we may have plenty or partial information about.
  • Without reality-directed imagination, on the other hand, the study of history would be well-nigh impossible.
  • In the study of history we make use of reality-directed imagination as we depict in our minds the characters of individuals or the nature of events. We even try to fill the gaps by resorting to our imagination ever vigilant not to lose sight of reality as it was. In other words, we attempt to imagine the unknown by resorting to the known.
  • By resorting to reality-directed imagination we are able intellectually to disconnect ourselves from the present; to visualize, like a landscape gradually making its appearance as we move backwards in time, the setting in which an event occurred or the personal features of an individual we follow. We are able emotionally to connect ourselves to the prevailing conditions or to a person's thoughts.
  • Reality-directed imagination is thus a means to retain a solid sense of reality rather than to submerge into the everlasting landscape of fantasy. We imagine what was and try to afford it life.  
  • Without imagination as a study-device, the learning of history becomes well-nigh impossible, for the information furnished to us is rendered unintelligible. We are unable to relate to it in any meaningful manner. We assess it in a mechanical way, devoid of image, sound and feel. Our attempt to understand it leads to a dead-end for we cannot leap forward from the stale fact before us and relate it to other facts beyond it.
  • Without imagination we cannot compare, distinguish and separate; we cannot know the difference between the particular and the general. In order to study history we need to avoid the mechanical, on the one hand, and the fantastic, on the other. In other words, we ought to eschew both lack of imagination and fantasy-directed imagination; the first does not allow us to proceed forward while the latter leads us to the realm of the unreal.
Javier E

I'm Running Out of Ways to Explain How Bad This Is - The Atlantic - 0 views

  • The truth is, it’s getting harder to describe the extent to which a meaningful percentage of Americans have dissociated from reality.
  • Scrolling through these platforms, watching them fill with false information, harebrained theories, and doctored images—all while panicked residents boarded up their houses, struggled to evacuate, and prayed that their worldly possessions wouldn’t be obliterated overnight—offered a portrait of American discourse almost too bleak to reckon with head-on.
  • Even in a decade marred by online grifters, shameless politicians, and an alternative right-wing-media complex pushing anti-science fringe theories, the events of the past few weeks stand out for their depravity and nihilism. As two catastrophic storms upended American cities, a patchwork network of influencers and fake-news peddlers have done their best to sow distrust, stoke resentment, and interfere with relief efforts.
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  • this is more than just a misinformation crisis. To watch as real information is overwhelmed by crank theories and public servants battle death threats is to confront two alarming facts: first, that a durable ecosystem exists to ensconce citizens in an alternate reality, and second, that the people consuming and amplifying those lies are not helpless dupes but willing participants.
  • The result of this fearmongering is what you might expect. Angry, embittered citizens have been harassing government officials in North Carolina, as well as FEMA employees.
  • According to an analysis by the Institute for Strategic Dialogue, an extremism-research group, “Falsehoods around hurricane response have spawned credible threats and incitement to violence directed at the federal government,” including “calls to send militias to face down FEMA.” The study also found that 30 percent of the X posts analyzed by ISD “contained overt antisemitic hate, including abuse directed at public officials such as the Mayor of Asheville, North Carolina; the FEMA Director of Public Affairs; and the Secretary of the Department of Homeland Security.” The posts received a collective 17.1 million views as of October 7
  • It is difficult to capture the nihilism of the current moment. The pandemic saw Americans, distrustful of authority, trying to discredit effective vaccines, spreading conspiracy theories, and attacking public-health officials. But what feels novel in the aftermath of this month’s hurricanes is how the people doing the lying aren’t even trying to hide the provenance of their bullshit.
  • Kremer wasn’t alone. The journalist Parker Molloy compiled screenshots of people “acknowledging that this image is AI but still insisting that it’s real on some deeper level”—proof, Molloy noted, that we’re “living in the post-reality.”
  • Rather than deal with the realities of a warming planet hurling once-in-a-generation storms at them every few weeks, they’d rather malign and threaten meteorologists, who, in their minds, are “nothing but a trained subversive liar programmed to spew stupid shit to support the global warming bullshit,” as one X user put it
  • The technology writer Jason Koebler argued that we’ve entered the “‘Fuck It’ Era” of AI slop and political messaging, with AI-generated images being used to convey whatever partisan message suits the moment, regardless of truth.
  • This reality-fracturing is the result of an information ecosystem that is dominated by platforms that offer financial and attentional incentives to lie and enrage, and to turn every tragedy and large event into a shameless content-creation opportunity.
  • Similarly, those sharing the lies are happy to admit that they do not care whether what they’re pushing is real or not. Such was the case last week, when Republican politicians shared an AI-generated viral image of a little girl holding a puppy while supposedly fleeing Helene. Though the image was clearly fake and quickly debunked, some politicians remained defiant. “Y’all, I don’t know where this photo came from and honestly, it doesn’t matter,” Amy Kremer, who represents Georgia on the Republican National Committee, wrote after sharing the fake image. “I’m leaving it because it is emblematic of the trauma and pain people are living through right now.”
  • So much of the conversation around misinformation suggests that its primary job is to persuade. But as Michael Caulfield, an information researcher at the University of Washington, has argued, “The primary use of ‘misinformation’ is not to change the beliefs of other people at all. Instead, the vast majority of misinformation is offered as a service for people to maintain their beliefs in face of overwhelming evidence to the contrary.”
  • This distinction is important, in part because it assigns agency to those who consume and share obviously fake information.
  • What we’re witnessing online during and in the aftermath of these hurricanes is a group of people desperate to protect the dark, fictitious world they’ve built.
  • This collides with a swath of people who would rather live in an alternate reality built on distrust and grievance than change their fundamental beliefs about the world
  • It is a strategy designed to silence voices of reason, because those voices threaten to expose the cracks in their current worldview.
  • What is clear is that a new framework is needed to describe this fracturing. Misinformation is too technical, too freighted, and, after almost a decade of Trump, too political
  • Nor does it explain what is really happening, which is nothing less than a cultural assault on any person or institution that operates in reality
  • If you are a weatherperson, you’re a target. The same goes for journalists, election workers, scientists, doctors, and first responders. These jobs are different, but the thing they share is that they all must attend to and describe the world as it is.
  • This makes them dangerous to people who cannot abide by the agonizing constraints of reality, as well as those who have financial and political interests in keeping up the charade.
  • The world feels dark; for many people, it’s tempting to meet that with a retreat into the delusion that they’ve got everything figured out, that the powers that be have conspired against them directly. But in turning away, they exacerbate a crisis that has characterized the Trump era,
  • Americans are divided not just by political beliefs but by whether they believe in a shared reality—or desire one at all.
Javier E

How a Naked Man on a Tropical Island Created Our Current Political Insanity - 0 views

  • If reality television began as a crude simulacrum of real life, today the opposite can feel true — that actual life is approximating reality television, and we’ve all been conscripted as cast members. We have arrived at the final stage of the genre’s cultural logic: people with no connection whatsoever to the genre living as if they are reality stars
  • The contagion has leaked from the lab. We are in a period of unchecked community spread.
  • Some of the most successful people in the world — like Elon Musk and Robert F. Kennedy Jr. — now prefer to parade around crudely constructed reality-villain alter egos instead of simply being whoever it is they actually are.
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  • The dissociated feeling some of us have gotten watching politics play out in 2024 came in part from watching conventional media and sensibilities fail to process this brutish, multilayered, densely referential, meme-drenched idiom
  • Mr. Trump dominated TV during a time when the shouty, humorless alpha white guy was a dominant cable archetype
  • When Mr. Trump promises that he will be a dictator but only on “Day 1,” is it a joke or a terrifying threat? Possibly both, but in muddying the distinctions, he makes liberal warnings about constitutional norms seem like ninnyish Karening
  • But if there’s one thing that’s true for all TV genres, it’s that the medium is always looking for the next new thin
  • Traditional discourse looks for stage directions, for mainstream media, which once had the power to define reality, to referee, and judge. Big-R Reality values are judgment-free, however: Attention is attention is attention.
  • In recent years, the freshest and most popular reality shows have been more ironic, more infused with queer sensibility, more, dare one say, joyful.
  • Mr. Trump’s recently cast political opponent seems to have grasped the vibe shift. The playfully self-deprecating memes and the repeated invocation of joy: She’s reality lite
Javier E

Donald Trump is following all the rules for a reality TV villain - The Washington Post - 0 views

  • Millions tuned in every week to hear Trump say his signature line, “You’re fired,” and cement his image as a man who played up conflict for the cameras and who never met a self-promotional product placement he didn’t like. He was a quintessential reality star — and a senior Trump campaign adviser, Paul Manafort, said this past week that the mogul is still exactly that: “This is the ultimate reality show. It’s the presidency of the United States.”
  • Everyone may love to watch the villains and the insult-lobbing ringmasters on reality shows, but no one ever roots for them, which, technically, should not bode well for Trump’s chances. Technically.
  • The people who stick around longest on competition shows aren’t always the ones with the most “skill” at whatever it is the shows make contestants do. Often, they’re the ones who stir up the most hate-watch rage
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  • Surely Trump and his advisers know it, too. Blustering his way through rallies and interviews with his mix of insult comedy and unrestrained id has earned Trump plenty of media attention and helped him solidify his reputation as the guy who bucks the establishment and doesn’t worry about policy specifics. He obviously believes that approach will appeal to voters who, as TV viewers, have long been energized by outspoken truth-tellers. So far, he’s been absolutely right.
  • Which all may explain why many people have been observing Trump, and the election in general, with an LOL sort of detachment. The primaries and caucuses notwithstanding, it’s still early, and many of us have engaged with the political theater the same way we engage with reality TV.
  • This is how we tend to process most things as a culture these days.
  • So having a reality-TV celebrity running for commander in chief may subconsciously signal our brains to participate in this election the same way we’ve grown accustomed to consuming reality shows: not as if they’re real, as Omarosa suggests,but instead believing that none of it is genuine, that none of it has any actual consequences.
Javier E

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

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

Trump owes us money (Opinion) - CNN - 0 views

  • Donald Trump owes each and every American money. And I don't mean the trickle-down economics kind that supposedly accompanies tax cuts to the one percent. I'm talking a check to every man, women and child for $3,239 per week until his presidency ends.
  • Why? Well, because Trump has cast us all in his dysfunctional reality show, and we deserve to be paid the SAG-AFTRA union minimum for being on a network reality show, which is currently $3,239 per week.
  • First, there was his ban on immigrants from several Muslim-majority countries, which caused massive protests at our nation's airports. Then there was Trump's announcement he was ending DACA, leaving hundreds of thousands of young people's futures in jeopardy. And who can forget his attempt to ban transgender Americans from serving in our military? Finally, last week, he is reported to have called Africa, Haiti and El Salvador "shithole" places.
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  • At least Sean Spicer, Reince Preibus and real reality-show star Omarosa Manigault Newman were able to escape the Trump show by leaving the White House. I wish Trump could tell me "I'm fired" and allow me to return to my life pre-Trump -- which, frankly, I can barely remember. And yet we can't vote Trump off this show, even though polls reveal he is far from respected. A Quinnipiac poll released Wednesday found that only 40% of Americans believe Trump is fit to be President. In contrast, 57% say Trump is not fit to serve. If a contestant on any another reality show received such horrible ratings, he would be sent packing.
  • Regardless, one thing is clear: there are millions and millions of Americans -- including even a few Republicans -- who are desperately looking forward to the series finale of this Trump reality show. And let's hope when that day comes, we will still able to remember what actual reality looks like -- rather than the twisted version that Trump has subjected us to as a nation.
Javier E

Is Holocaust Education Making Anti-Semitism Worse? - The Atlantic - 0 views

  • Explore
  • The recent rise in American anti-Semitism is well documented. I could fill pages with FBI hate-crime statistics, or with a list of violent attacks from the past six years or even the past six months, or with the growing gallery of American public figures saying vile things about Jews. Or I could share stories you probably haven’t heard, such as one about a threatened attack on a Jewish school in Ohio in March 2022—where the would-be perpetrator was the school’s own security guard. But none of that would capture the vague sense of dread one encounters these days in the Jewish community, a dread unprecedented in my lifetime.
  • What I didn’t expect was the torrent of private stories I received from American Jew
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  • well-meaning people everywhere from statehouses to your local middle school have responded to this surging anti-Semitism by doubling down on Holocaust education. Before 2016, only seven states required Holocaust education in schools. In the past seven years, 18 more have passed Holocaust-education mandates
  • These casual stories sickened me in their volume and their similarity, a catalog of small degradations. At a time when many people in other minority groups have become bold in publicizing the tiniest of slights, these American Jews instead expressed deep shame in sharing these stories with me, feeling that they had no right to complain. After all, as many of them told me, it wasn’t the Holocaust.
  • These people talked about bosses and colleagues who repeatedly ridiculed them with anti-Semitic “jokes,” friends who turned on them when they mentioned a son’s bar mitzvah or a trip to Israel, romantic partners who openly mocked their traditions, classmates who defaced their dorm rooms and pilloried them online, teachers and neighbors who parroted conspiratorial lies. I was surprised to learn how many people were getting pennies thrown at them in 21st-century Americ
  • the blood libel, which would later be repurposed as a key part of the QAnon conspiracy theory. This craze wasn’t caused by one-party control over printing presses, but by the lie’s popularity
  • I have come to the disturbing conclusion that Holocaust education is incapable of addressing contemporary anti-Semitism. In fact, in the total absence of any education about Jews alive today, teaching about the Holocaust might even be making anti-Semitism worse.
  • The Illinois Holocaust Museum & Education Center is a victim of its own success. When I arrived on a weekday morning to join a field trip from a local Catholic middle school, the museum was having a light day, with only 160 students visiting
  • the docent established that the ’30s featured media beyond town criers, and that one-party control over such media helped spread propaganda. “If radio’s controlled by a certain party, you have to question that,” she said. “Back then, they didn’t.”
  • I wondered about that premise. Historians have pointed out that it doesn’t make sense to assume that people in previous eras were simply stupider than we are, and I doubted that 2020s Americans could outsmart 1930s Germans in detecting media bias. Propaganda has been used to incite violent anti-Semitism since ancient times, and only rarely because of one-party control.
  • The Nazi project was about murdering Jews, but also about erasing Jewish civilization. The museum’s valiant effort to teach students that Jews were “just like everyone else,” after Jews have spent 3,000 years deliberately not being like everyone else, felt like another erasur
  • I was starting to see how isolating the Holocaust from the rest of Jewish history made it hard for even the best educators to upload this irrational reality into seventh-grade brains.
  • the docent began by saying, “Let’s establish facts. Is Judaism a religion or a nationality?
  • My stomach sank. The question betrayed a fundamental misunderstanding of Jewish identity—Jews predate the concepts of both religion and nationality. Jews are members of a type of social group that was common in the ancient Near East but is uncommon in the West today: a joinable tribal group with a shared history, homeland, and culture, of which a nonuniversalizing religion is but one feature
  • Millions of Jews identify as secular, which would be illogical if Judaism were merely a religion. But every non-Jewish society has tried to force Jews into whatever identity boxes it knows best—which is itself a quiet act of domination.
  • “Religion, right,” the docent affirmed. (Later, in the gallery about Kristallnacht, she pointed out how Jews had been persecuted for having the “wrong religion,” which would have surprised the many Jewish converts to Christianity who wound up murdered. I know the docent knew this; she later told me she had abbreviated things to hustle our group to the museum’s boxcar.)
  • The docent motioned toward the prewar gallery’s photos showing Jewish school groups and family outings, and asked how the students would describe their subjects’ lives, based on the pictures.“Normal,” a girl said.“Normal, perfect,” the docent said. “They paid taxes, they fought in the wars—all of a sudden, things changed.”
  • the museum had made a conscious decision not to focus on the long history of anti-Semitism that preceded the Holocaust, and made it possible. To be fair, adequately covering this topic would have required an additional museum
  • The bedrock assumption that has endured for nearly half a century is that learning about the Holocaust inoculates people against anti-Semitism. But it doesn’t
  • Then there was the word normal. More than 80 percent of Jewish Holocaust victims spoke Yiddish, a 1,000-year-old European Jewish language spoken around the world, with its own schools, books, newspapers, theaters, political organizations, advertising, and film industry. On a continent where language was tightly tied to territory, this was hardly “normal.” Traditional Jewish practices—which include extremely detailed rules governing food and clothing and 100 gratitude blessings recited each day—were not “normal” either.
  • the idea of sudden change—referring to not merely the Nazi takeover, but the shift from a welcoming society to an unwelcoming one—was also reinforced by survivors in videos around the museum
  • Teaching children that one shouldn’t hate Jews, because Jews are “normal,” only underlines the problem: If someone doesn’t meet your version of “normal,” then it’s fine to hate them.
  • When I asked about worst practices in Holocaust education, Szany had many to share, which turned out to be widely agreed-upon among American Holocaust educators.
  • First on the list: “simulations.” Apparently some teachers need to be told not to make students role-play Nazis versus Jews in class, or not to put masking tape on the floor in the exact dimensions of a boxcar in order to cram 200 students into i
  • Szany also condemned Holocaust fiction such as the international best seller The Boy in the Striped Pajamas, an exceedingly popular work of ahistorical Christian-savior schlock
  • She didn’t feel that Anne Frank’s diary was a good choice either, because it’s “not a story of the Holocaust”—it offers little information about most Jews’ experiences of persecution, and ends before the author’s capture and murder.
  • Other officially failed techniques include showing students gruesome images, and prompting self-flattery by asking “What would you have done?
  • Yet another bad idea is counting objects. This was the conceit of a widely viewed 2004 documentary called Paper Clips, in which non-Jewish Tennessee schoolchildren, struggling to grasp the magnitude of 6 million murdered Jews, represented those Jews by collecting millions of paper clips
  • it is demeaning to represent Jewish people as office supplies.
  • Best practices, Szany explained, are the opposite: focusing on individual stories, hearing from survivors and victims in their own words. The Illinois museum tries to “rescue the individuals from the violence,
  • In the language I often encountered in Holocaust-education resources, people who lived through the Holocaust were neatly categorized as “perpetrators,” “victims,” “bystanders,” or “upstanders.” Jewish resisters, though, were rarely classified as “upstanders.
  • I felt as I often had with actual Holocaust survivors I’d known when I was younger: frustrated as they answered questions I hadn’t asked, and vaguely insulted as they treated me like an annoyance to be managed. (I bridged this divide once I learned Yiddish in my 20s, and came to share with them a vast vocabulary of not only words, but people, places, stories, ideas—a way of thinking and being that contained not a few horrific years but centuries of hard-won vitality and resilience
  • Szany at last explained to me what the dead Elster couldn’t: The woman who sheltered his sister took only girls because it was too easy for people to confirm that the boys were Jews.
  • I realized that I wouldn’t have wanted to hear this answer from Elster. I did not want to make this thoughtful man sit onstage and discuss his own circumcision with an audience of non-Jewish teenagers. The idea felt just as dehumanizing as pulling down a boy’s pants to reveal a reality of embodied Judaism that, both here and in that barn, had been drained of any meaning beyond persecution
  • Here I am in a boxcar, I thought, and tried to make it feel real. I spun my head to take in the immersive scene, which swung around me as though I were on a rocking ship. I felt dizzy and disoriented, purely physical feelings that distracted me. Did this not count as a simulation
  • I had visited Auschwitz in actual reality, years ago. With my headset on, I tried to summon the emotional intensity I remembered feeling then. But I couldn’t, because all of the things that had made it powerful were missing. When I was there, I was touching things, smelling things, sifting soil between my fingers that the guide said contained human bone ash, feeling comforted as I recited the mourner’s prayer, the kaddish, with others, the ancient words an undertow of paradox and praise: May the great Name be blessed, forever and ever and ever
  • Students at the Skokie museum can visit an area called the Take a Stand Center, which opens with a bright display of modern and contemporary “upstanders,” including activists such as the Nobel laureate Malala Yousafzai and the athlete Carli Lloyd. Szany had told me that educators “wanted more resources” to connect “the history of the Holocaust to lessons of today.” (I heard this again and again elsewhere too.) As far as I could discern, almost nobody in this gallery was Jewish.
  • As Szany ran a private demo of the technology for me, I asked how visitors react to it. “They’re more comfortable with the holograms than the real survivors,” Szany said. “Because they know they won’t be judged.”
  • t the post-Holocaust activists featured in this gallery were nearly all people who had stood up for their own group. Only Jews, the unspoken assumption went, were not supposed to stand up for themselves.
  • Visitors were asked to “take the pledge” by posting notes on a wall (“I pledge to protect the Earth!” “I pledge to be KIND!”)
  • It was all so earnest that for the first time since entering the museum, I felt something like hope. Then I noticed it: “Steps for Organizing a Demonstration.” The Nazis in Skokie, like their predecessors, had known how to organize a demonstration. They hadn’t been afraid to be unpopular. They’d taken a stand.
  • I left the museum haunted by the uncomfortable truth that the structures of a democratic society could not really prevent, and could even empower, dangerous, irrational rage. Something of that rage haunted me too.
  • the more I thought about it, the less obvious it seemed. What were students being taught to “take a stand” for? How could anyone, especially young people with little sense of proportion, connect the murder of 6 million Jews to today without landing in a swamp of Holocaust trivialization, like the COVID-protocol protesters who’d pinned Jewish stars to their shirt and carried posters of Anne Frank?
  • weren’t they and others like them doing exactly what Holocaust educators claimed they wanted people to do?
  • The 2019 law was inspired by a changing reality in Washington and around the country. In recent years, Kennedy said, she’s received more and more messages about anti-Semitic vandalism and harassment in schools. For example, she told me, “someone calls and says, ‘There’s a swastika drawn in the bathroom.’ ”
  • Maybe not, Kennedy admitted. “What frightens me is that small acts of anti-Semitism are becoming very normalized,” she said. “We’re getting used to it. That keeps me up at night.”“Sadly, I don’t think we can fix this,” Regelbrugge said. “But we’re gonna die trying.”
  • Almost every city where I spoke with Holocaust-museum educators, whether by phone or in person, had also been the site of a violent anti-Semitic attack in the years since these museums had opened
  • I was struck by how minimally these attacks were discussed in the educational materials shared by the museums.
  • In fact, with the exception of Kennedy and Regelbrugge, no one I spoke with mentioned these anti-Semitic attacks at all.
  • The failure to address contemporary anti-Semitism in most of American Holocaust education is, in a sense, by design
  • the story of the (mostly non-Jewish) teachers in Massachusetts and New Jersey who created the country’s first Holocaust curricula, in the ’70s. The point was to teach morality in a secular society. “Everyone in education, regardless of ethnicity, could agree that Nazism was evil and that the Jews were innocent victims,” Fallace wrote, explaining the topic’s appeal. “Thus, teachers used the Holocaust to activate the moral reasoning of their students”—to teach them to be good people.
  • The idea that Holocaust education can somehow serve as a stand-in for public moral education has not left us. And because of its obviously laudable goals, objecting to it feels like clubbing a baby seal. Who wouldn’t want to teach kids to be empathetic?
  • by this logic, shouldn’t Holocaust education, because of its moral content alone, automatically inoculate people against anti-Semitism?
  • Apparently not. “Essentially the moral lessons that the Holocaust is often used to teach reflect much the same values that were being taught in schools before the Holocaust,”
  • (Germans in the ’30s, after all, were familiar with the Torah’s commandment, repeated in the Christian Bible, to love their neighbors.) This fact undermines nearly everything Holocaust education is trying to accomplish, and reveals the roots of its failure.
  • One problem with using the Holocaust as a morality play is exactly its appeal: It flatters everyone. We can all congratulate ourselves for not committing mass murder.
  • This approach excuses current anti-Semitism by defining anti-Semitism as genocide in the past
  • When anti-Semitism is reduced to the Holocaust, anything short of murdering 6 million Jews—like, say, ramming somebody with a shopping cart, or taunting kids at school, or shooting up a Jewish nonprofit, or hounding Jews out of entire countries—seems minor by comparison.
  • If we teach that the Holocaust happened because people weren’t nice enough—that they failed to appreciate that humans are all the same, for instance, or to build a just society—we create the self-congratulatory space where anti-Semitism grow
  • One can believe that humans are all the same while being virulently anti-Semitic, because according to anti-Semites, Jews, with their millennia-old insistence on being different from their neighbors, are the obstacle to humans all being the same
  • One can believe in creating a just society while being virulently anti-Semitic, because according to anti-Semites, Jews, with their imagined power and privilege, are the obstacle to a just society
  • To inoculate people against the myth that humans have to erase their differences in order to get along, and the related myth that Jews, because they have refused to erase their differences, are supervillains, one would have to acknowledge that these myths exist
  • To really shatter them, one would have to actually explain the content of Jewish identity, instead of lazily claiming that Jews are just like everyone else.
  • one of several major Holocaust-curriculum providers, told me about the “terrible Jew jokes” she’d heard from her own students in Virginia. “They don’t necessarily know where they come from or even really why they’re saying them,” Goss said. “Many kids understand not to say the N-word, but they would say, ‘Don’t be such a Jew.’ ”
  • There’s a decline in history education at the same time that there’s a rise in social media,”
  • “We’ve done studies with our partners at Holocaust centers that show that students are coming in with questions about whether the Holocaust was an actual event. That wasn’t true 20 years ago.”
  • Goss believes that one of the reasons for the lack of stigma around anti-Semitic conspiracy theories and jokes is baked into the universal-morality approach to Holocaust education. “The Holocaust is not a good way to teach about ‘bullying,’ 
  • Echoes & Reflections’ lesson plans do address newer versions of anti-Semitism, including the contemporary demonization of Israel’s existence—as opposed to criticism of Israeli policies—and its manifestation in aggression against Jews. Other Holocaust-curriculum providers also have material on contemporary anti-Semitism.
  • providers rarely explain or explore who Jews are today—and their raison d’être remains Holocaust education.
  • Many teachers had told me that their classrooms “come alive” when they teach about the Holocaust
  • Holocaust-education materials are just plain better than those on most other historical topics. All of the major Holocaust-education providers offer lessons that teachers can easily adapt for different grade levels and subject areas. Instead of lecturing and memorization, they use participation-based methods such as group work, hands-on activities, and “learner driven” projects.
  • A 2019 Pew Research Center survey found a correlation between “warm” feelings about Jews and knowledge about the Holocaust—but the respondents who said they knew a Jewish person also tended to be more knowledgeable about the Holocaust, providing a more obvious source for their feelings
  • In 2020, Echoes & Reflections published a commissioned study of 1,500 college students, comparing students who had been exposed to Holocaust education in high school with those who hadn’t. The published summary shows that those who had studied the Holocaust were more likely to tolerate diverse viewpoints, and more likely to privately support victims of bullying scenarios, which is undoubtedly good news. It did not, however, show a significant difference in respondents’ willingness to defend victims publicly, and students who’d received Holocaust education were less likely to be civically engaged—in other words, to be an “upstander.”
  • These studies puzzled me. As Goss told me, the Holocaust was not about bullying—so why was the Echoes study measuring that? More important, why were none of these studies examining awareness of anti-Semitism, whether past or present?
  • One major study addressing this topic was conducted in England, where a national Holocaust-education mandate has been in place for more than 20 years. In 2016, researchers at University College London’s Centre for Holocaust Education published a survey of more than 8,000 English secondary-school students, including 244 whom they interviewed at length.
  • The study’s most disturbing finding was that even among those who studied the Holocaust, there was “a very common struggle among many students to credibly explain why Jews were targeted” in the Holocaust—that is, to cite anti-Semitism
  • “many students appeared to regard [Jews’] existence as problematic and a key cause of Nazi victimisation.” In other words, students blamed the Holocaust on the Jews
  • This result resembles that of a large 2020 survey of American Millennials and Gen Zers, in which 11 percent of respondents believed that Jews caused the Holocaust. The state with the highest percentage of respondents believing this—an eye-popping 19 percent—was New York, which has mandated Holocaust education since the 1990s.
  • Worse, in the English study, “a significant number of students appeared to tacitly accept some of the egregious claims once circulated by Nazi propaganda,” instead of recognizing them as anti-Semitic myths.
  • One typical student told researchers, “Is it because like they were kind of rich, so maybe they thought that that was kind of in some way evil, like the money didn’t belong to them[;] it belonged to the Germans and the Jewish people had kind of taken that away from them?
  • Another was even more blunt: “The Germans, when they saw the Jews were better off than them, kind of, I don’t know, it kind of pissed them off a bit.” Hitler’s speeches were more eloquent in making similar points.
  • One of the teachers I met was Benjamin Vollmer, a veteran conference participant who has spent years building his school’s Holocaust-education program. He teaches eighth-grade English in Venus, Texas, a rural community with 5,700 residents; his school is majority Hispanic, and most students qualify for free or reduced-price lunch. When I asked him why he focuses on the Holocaust, his initial answer was simple: “It meets the TEKS.”
  • The TEKS are the Texas Essential Knowledge and Skills, an elaborate list of state educational requirements that drive standardized testing
  • it became apparent that Holocaust education was something much bigger for his students: a rare access point to a wider world. Venus is about 30 miles from Dallas, but Vollmer’s annual Holocaust-museum field trip is the first time that many of his students ever leave their town.
  • “It’s become part of the school culture,” Vollmer said. “In eighth grade, they walk in, and the first thing they ask is, ‘When are we going to learn about the Holocaust?’
  • Vollmer is not Jewish—and, as is common for Holocaust educators, he has never had a Jewish student. (Jews are 2.4 percent of the U.S. adult population, according to a 2020 Pew survey.) Why not focus on something more relevant to his students, I asked him, like the history of immigration or the civil-rights movement?
  • I hadn’t yet appreciated that the absence of Jews was precisely the appeal.“Some topics have been so politicized that it’s too hard to teach them,” Vollmer told me. “Making it more historical takes away some of the barriers to talking about it.”
  • Wouldn’t the civil-rights movement, I asked, be just as historical for his students?He paused, thinking it through. “You have to build a level of rapport in your class before you have the trust to explore your own history,” he finally said.
  • “The Holocaust happened long ago, and we’re not responsible for it,” she said. “Anything happening in our world today, the wool comes down over our eyes.” Her colleague attending the conference with her, a high-school teacher who also wouldn’t share her name, had tried to take her mostly Hispanic students to a virtual-reality experience called Carne y Arena, which follows migrants attempting to illegally cross the U.S.-Mexico border. Her administrators refused, claiming that it would traumatize students. But they still learn about the Holocaust.
  • Student discomfort has been a legal issue in Texas. The state’s House Bill 3979, passed in 2021, is one of many “anti-critical-race-theory” laws that conservative state legislators have introduced since 2020. The bill forbade teachers from causing students “discomfort, guilt, anguish, or any other form of psychological distress on account of the individual’s race or sex,” and also demanded that teachers introduce “diverse and contending perspectives” when teaching “controversial” topics, “without giving deference to any one perspective.
  • These vaguely worded laws stand awkwardly beside a 2019 state law mandating Holocaust education for Texas students at all grade levels during an annual Holocaust Remembrance Week
  • the administrator who’d made the viral remarks in Southlake is a strong proponent of Holocaust education, but was acknowledging a reality in that school district. Every year, the administrator had told Higgins, some parents in her district object to their children reading the Nobel laureate Elie Wiesel’s memoir Night—because it isn’t their “belief” that the Holocaust happened.
  • In one model lesson at the conference, participants examined a speech by the Nazi official Heinrich Himmler about the need to murder Jews, alongside a speech by the Hebrew poet and ghetto fighter Abba Kovner encouraging a ghetto uprising. I only later realized that this lesson plan quite elegantly satisfied the House bill’s requirement of providing “contending perspectives.”
  • The next day, I asked the instructor if that was an unspoken goal of her lesson plan. With visible hesitation, she said that teaching in Texas can be like “walking the tightrope.” This way, she added, “you’re basing your perspectives on primary texts and not debating with Holocaust deniers.” Less than an hour later, a senior museum employee pulled me aside to tell me that I wasn’t allowed to interview the staff.
  • Many of the visiting educators at the conference declined to talk with me, even anonymously; nearly all who did spoke guardedly. The teachers I met, most of whom were white Christian women, did not seem to be of any uniform political bent. But virtually all of them were frustrated by what administrators and parents were demanding of them.
  • Two local middle-school teachers told me that many parents insist on seeing reading lists. Parents “wanting to keep their kid in a bubble,” one of them said, has been “the huge stumbling block.”
  • “It is healthy to begin this study by talking about anti-Semitism, humanizing the victims, sticking to primary sources, and remaining as neutral as possible.”
  • Wasn’t “remaining as neutral as possible” exactly the opposite of being an upstander?
  • In trying to remain neutral, some teachers seemed to want to seek out the Holocaust’s bright side—and ask dead Jews about i
  • We watched a brief introduction about Glauben’s childhood and early adolescence in the Warsaw Ghetto and in numerous camps. When the dead man appeared, one teacher asked, “Was there any joy or happiness in this ordeal? Moments of joy in the camps?”
  • These experiences, hardly unusual for Jewish victims, were not the work of a faceless killing machine. Instead they reveal a gleeful and imaginative sadism. For perpetrators, this was fun. Asking this dead man about “joy” seemed like a fundamental misunderstanding of the Holocaust. There was plenty of joy, just on the Nazi side.
  • In the educational resources I explored, I did not encounter any discussions of sadism—the joy derived from humiliating people, the dopamine hit from landing a laugh at someone else’s expense, the self-righteous high from blaming one’s problems on others—even though this, rather than the fragility of democracy or the passivity of bystanders, is a major origin point of all anti-Semitism
  • To anyone who has spent 10 seconds online, that sadism is familiar, and its source is familiar too: the fear of being small, and the desire to feel big by making others feel small instead.
  • Nazis were, among other things, edgelords, in it for the laughs. So, for that matter, were the rest of history’s anti-Semites, then and now. For Americans today, isn’t this the most relevant insight of all?
  • “People say we’ve learned from the Holocaust. No, we didn’t learn a damn thing,”
  • “People glom on to this idea of the upstander,” she said. “Kids walk away with the sense that there were a lot of upstanders, and they think, Yes, I can do it too.”
  • The problem with presenting the less inspiring reality, she suggested, is how parents or administrators might react. “If you teach historical anti-Semitism, you have to teach contemporary anti-Semitism. A lot of teachers are fearful, because if you try to connect it to today, parents are going to call, or administrators are going to call, and say you’re pushing an agenda.”
  • But weren’t teachers supposed to “push an agenda” to stop hatred? Wasn’t that the entire hope of those survivors who built museums and lobbied for mandates and turned themselves into holograms?
  • I asked Klett why no one seemed to be teaching anything about Jewish culture. If the whole point of Holocaust education is to “humanize” those who were “dehumanized,” why do most teachers introduce students to Jews only when Jews are headed for a mass grave? “There’s a real fear of teaching about Judaism,” she confided. “Especially if the teacher is Jewish.”
  • Teachers who taught about industrialized mass murder were scared of teaching about … Judaism? Why?
  • “Because the teachers are afraid that the parents are going to say that they’re pushing their religion on the kids.”
  • “Survivors have told me, ‘Thank you for teaching this. They’ll listen to you because you’re not Jewish,’ ” she said. “Which is weird.”
  • perhaps we could be honest and just say “There is no point in teaching any of this”—because anti-Semitism is so ingrained in our world that even when discussing the murders of 6 million Jews, it would be “pushing an agenda” to tell people not to hate them, or to tell anyone what it actually means to be Jewish
  • The Dallas Museum was the only one I visited that opened with an explanation of who Jews are. Its exhibition began with brief videos about Abraham and Moses—limiting Jewish identity to a “religion” familiar to non-Jews, but it was better than nothing. The museum also debunked the false charge that the Jews—rather than the Romans—killed Jesus, and explained the Jews’ refusal to convert to other faiths. It even had a panel or two about contemporary Dallas Jewish life. Even so, a docent there told me that one question students ask is “Are any Jews still alive today?”
  • American Holocaust education, in this museum and nearly everywhere else, never ends with Jews alive today. Instead it ends by segueing to other genocides, or to other minorities’ suffering
  • But when one reaches the end of the exhibition on American slavery at the National Museum of African American History and Culture, in Washington, D.C., one does not then enter an exhibition highlighting the enslavement of other groups throughout world history, or a room full of interactive touchscreens about human trafficking today, asking that visitors become “upstanders” in fighting i
  • That approach would be an insult to Black history, ignoring Black people’s current experiences while turning their past oppression into nothing but a symbol for something else, something that actually matters.
  • It is dehumanizing to be treated as a symbol. It is even more dehumanizing to be treated as a warning.
  • How should we teach children about anti-Semitism?
  • Decoster began her conference workshop by introducing “vocabulary must-knows.” At the top of her list: anti-Semitism.
  • “If you don’t explain the ism,” she cautioned the teachers in the room, “you will need to explain to the kids ‘Why the Jews?’ Students are going to see Nazis as aliens who bring with them anti-Semitism when they come to power in ’33, and they take it back away at the end of the Holocaust in 1945.”
  • She asked the teachers, “What’s the first example of the persecution of the Jews in history?”
  • “Think ancient Egypt,” Decoster said. “Does this sound familiar to any of you?”“They’re enslaved by the Egyptian pharaoh,” a teacher said
  • I wasn’t sure that the biblical Exodus narrative exactly qualified as “history,” but it quickly became clear that wasn’t Decoster’s point. “Why does the pharaoh pick on the Jews?” she asked. “Because they had one God.”
  • I was stunned. Rarely in my journey through American Holocaust education did I hear anyone mention a Jewish belief.
  • “The Jews worship one God, and that’s their moral structure. Egyptian society has multiple gods whose authority goes to the pharaoh. When things go wrong, you can see how Jews as outsiders were perceived by the pharaoh as the threat.”
  • This unexpected understanding of Jewish belief revealed a profound insight about Judaism: Its rejection of idolatry is identical to its rejection of tyranny. I could see how that might make people uncomfortable.
  • Decoster moved on to a snazzy infographic of a wheel divided in thirds, each explaining a component of anti-Semitism
  • “Racial Antisemitism = False belief that Jews are a race and a threat to other races,”
  • Anti-Judaism = Hatred of Jews as a religious group,”
  • then “Anti-Jewish Conspiracy Theory = False belief that Jews want to control and overtake the world.” The third part, the conspiracy theory, was what distinguished anti-Semitism from other bigotries. It allowed closed-minded people to congratulate themselves for being open-minded—for “doing their own research,” for “punching up,” for “speaking truth to power,” while actually just spreading lies.
  • Wolfson clarified for his audience what this centuries-long demonization of Jews actually means, citing the scholar David Patterson, who has written: “In the end, the antisemite’s claim is not that all Jews are evil, but rather that all evil is Jewish.”
  • Wolfson told the teachers that it was important that “anti-Semitism should not be your students’ first introduction to Jews and Judaism.” He said this almost as an aside, just before presenting the pig-excrement image. “If you’re teaching about anti-Semitism before you teach about the content of Jewish identity, you’re doing it wrong.
  • this—introducing students to Judaism by way of anti-Semitism—was exactly what they were doing. The same could be said, I realized, for nearly all of American Holocaust education.
  • The Holocaust educators I met across America were all obsessed with building empathy, a quality that relies on finding commonalities between ourselves and others.
  • a more effective way to address anti-Semitism might lie in cultivating a completely different quality, one that happens to be the key to education itself: curiosity. Why use Jews as a means to teach people that we’re all the same, when the demand that Jews be just like their neighbors is exactly what embedded the mental virus of anti-Semitism in the Western mind in the first place? Why not instead encourage inquiry about the diversity, to borrow a de rigueur word, of the human experience?
  • I want a hologram of the late Rabbi Jonathan Sacks telling people about what he called “the dignity of difference.”
  • I want to mandate this for every student in this fractured and siloed America, even if it makes them much, much more uncomfortable than seeing piles of dead Jews doe
  • There is no empathy without curiosity, no respect without knowledge, no other way to learn what Jews first taught the world: love your neighbor
Javier E

Andrew Sullivan: Donald Trump and the Art of the Lie - 0 views

  • For Trump, lying is central to his disturbed psyche, and to his success. The brazenness of it unbalances and stupefies sane and adjusted people, thereby constantly giving him an edge and a little breathing space while we try to absorb it, during which he proceeds to the next lie. And on it goes. It’s like swimming in choppy water. Just when you get to the surface to breathe, another wave crashes into you.
  • Bannon, Wolff writes, came to understand that the lies were “compulsive, persistent and without even a minimal grounding in reality.” This is not to deceive the public. This is simply the way Trump behaves — in private and public
  • Recall this famous passage from Ron Suskind, reporting on the Bush White House for the Times:
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  • The aide said that guys like me were ‘in what we call the reality-based community,’ which he defined as people who ‘believe that solutions emerge from your judicious study of discernible reality.’ I nodded and murmured something about Enlightenment principles and empiricism. He cut me off. ‘That’s not the way the world really works anymore,’ he continued. ‘We’re an empire now, and when we act, we create reality. And while you are studying that reality — judiciously, as you will — we’ll act again creating other new realities, which you can study too, and that’s how things will sort out. We’re history’s actors … and you, all of you, will be left to just study what we do.’
  • What Trump adds is a level of salesmanship that is truly a wonder to behold. He is a con man of surpassing brilliance and conviction, and every time he survives the fallout of a con, he gets more confident about the next one.
  • a presidential con man at this level of talent, legitimized by public opinion, enlarged and enhanced by the office and its trappings, is far harder to catch. It seems to me we had one shot of doing this definitively —the Mueller investigation — and we failed
  • . Sympathizing with people whose livelihoods have vanished is entirely the moral thing to do. But unemployment and poverty are not the same as persecution, and the migration is self-evidently economic. Nonetheless, Sieff’s central figure in the story is going to claim asylum when he reaches the border. In other words, the generosity of America in providing asylum for the persecuted is being fraudulently exploited by hundreds of thousands of immigrants.
  • The worry about a president receiving assistance from a foreign country, let alone inviting it, was one of the central concerns of the Founders when they came up with the mechanism of impeachment. It need not be a conspiracy or a crime. It was about violating the integrity of the American political system — to the advantage of another country.
  • Combine the blithe ease with which Trump considers this impeachable offense with his now-demonstrated attempts to obstruct justice, and now add a legal claim that the Congress cannot oversee what might be presidential criminality … well, you have a situation that impeachment was specifically designed for.
  • A tyrant’s path to power is not a straight line, it’s dynamic. Each concession is instantly banked, past vices are turned into virtues, and then the ante is upped once again. The threat rises exponentially with time
  • So, of course, Trump has upped the ante again. Why wouldn’t he? He has proven that he can obstruct justice and get away with it, so now he is not only refusing to comply with any subpoenas and barring critical witnesses from testifying, but claiming, through his lawyers, that the only branch of government that can investigate the president’s compliance with the law is the executive branch itself, over which the president has total control:
  • The current crisis in immigration is, in fact, a giant and flagrant abuse of the very meaning of asylum. Just as illegal immigration is an affront to legal immigration, so blatantly fraudulent asylum pleas trivialize and exploit those who genuinely need our help.
Javier E

The Reality Bubble by Ziya Tong review - blind spots and hidden truths | Society books ... - 0 views

  • “To us,” she writes, “reality may appear human-sized, but in truth 95% of all animal species are smaller than the human thumb.”
  • The matter and life we cannot see are demonstrated with stunning effect. Bacterial cells make up 0.2kg of your body weight; one handful of soil contains more microbes than there are people on Earth; the tiny particles called neutrinos generated by the sun’s nuclear fusion are so small that they can penetrate the Earth, enabling a subterranean observatory to come up with an image of the sun.
  • In three sections – on biology, society and civilisation – Tong relentlessly focuses on all the things we either do not know, or decide not to pay attention to, as we carry on with our lives
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  • It feels like being shown around a fascinating exhibit by an enthusiastic curator. Yet The Reality Bubble is essentially a warning: our blind spots, Tong contends, are responsible for the destruction of our habitat
  • showing why there is a balance to nature, while making clear that there is so much about other creatures we are blind to.
  • humans have subordinated the elements and the animal kingdom to our will and our desire for consumption, and in doing so have sown the seeds of our own demise.
  • the folly of the idea of human exceptionalism and how, if we are to survive as a species, we need to get very good at scale, and fast. But she doesn’t preach
  • From a chimpanzee with a photographic memory to beetles that navigate by means of the Milky Way, Tong’s revelatory examples inspire a sense of wonder
  • Tong also discusses time, space and ownership as initially useful concepts that became co-opted in the march towards efficiency and more profit. In a striking passage she writes that “the illusion of free time is the ouroboros of capitalism. Leisure has entered the marketplace so that it feeds back into the economy”.
  • The Reality Bubble is no knock-off but a new addition to the “human journey” genre. It is not just a book that tells a story of humanity; it is a gentle but highly effective wake-up call.
Javier E

Reality Is a Tank - The Triad - 0 views

  • It is men and women like Bildt, who believe that the international order is secured by pen and ink, who have been living in a fantasy land. They have spent a generation inviting catastrophe into their sitting rooms.
  • They watched Putin jail and destroy Mikhail Khodorkovsky, the richest man in Russia.They watched Putin assassinate dissidents on the ground in NATO countries.They watched Putin’s army commit war crimes in Chechnya.They watched his 2007 Munich speech in which he literally said, out loud, that he wanted to roll back the Westernization of Eastern Europe and restore Russia’s dominance.They watched the invasions of Georgia and then Ukraine.
  • In response these same men and women decommissioned nuclear power plants in Europe and built gas pipelines to Russia so that they could have good feelings about “environmentalism” while also pocketing economic windfalls.They crossed their fingers and closed their eyes.You tell me who “lost contact with reality.”
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  • it’s not just the lotus-eating Europeans. George W. Bush and Barack Obama both got rolled by Putin. Donald Trump was practically Putin’s gofer.
  • Our presidents were not alone. Much of Conservatism Inc. has become functionally pro-Russia.
  • much of the American foreign policy establishment decided that it could live in whatever reality it preferred. Their signal accomplishment was killing America’s two-war doctrine.
  • The goal of the two-war doctrine was to prevent America from having to fight any major wars. Because when you have the ability to fight two conventional ground wars, you deter all of your enemies.
  • A one-war doctrine, on the other hand, invites conflict.
  • both China and Russia are emboldened to pursue their interests: They know that we are unlikely to respond to aggression because in any given instance we will be paralyzed by the need to be able to deter a second aggressor.
  • The two-war doctrine was a victim of its own success. It was so effective at deterring large-scale aggression that Americans became convinced it wasn’t needed. That we could pocket the savings and get the same level of security through norms and agreements and economic interdependence.
  • Here is a thing everyone except Vladimir Putin and Xi Jinping seems to have forgotten: Reality is a tank. Not a memorandum. Not a summit. Not a promise.
  • Over the last 20 years, Americans experienced the very real costs of being the global hegemon and decided that, all things being equal, we’d rather not have the job.We are about to experience the very real costs of not being the hyperpower.
  • I would like to think the American people will survey the situation and come to the hard conclusion that while it is expensive and arduous to be the enforcer of the international order, it’s ultimately cheaper and safer than the alternative. And that we will then select leaders who will carry out this brief.
  • But I’ve lived through the last three years, just like you. I’ve watched half of America whine like children over being asked to wear a KN-95 at the grocery store. I’ve seen a third of this country refuse to get a life-saving vaccine because they are so detached from reality.
  • In my darker moments I suspect that Vladimir Putin has taken our measure quite precisely.
Javier E

I tried out an Apple Vision Pro. It frightened me | Arwa Mahdawi | The Guardian - 0 views

  • Despite all the marketed use cases, the most impressive aspect of it is the immersive video
  • Watching a movie, however, feels like you’ve been transported into the content.
  • that raises serious questions about how we perceive the world and what we consider reality. Big tech companies are desperate to rush this technology out but it’s not clear how much they’ve been worrying about the consequences.
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  • it is clear that its widespread adoption is a matter of when, not if. There is no debate that we are moving towards a world where “real life” and digital technology seamlessly blur
  • Over the years there have been multiple reports of people being harassed and even “raped” in the metaverse: an experience that feels scarily real because of how immersive virtual reality is. As the lines between real life and the digital world blur to a point that they are almost indistinguishable, will there be a meaningful difference between online assault and an attack in real life?
  • more broadly, spatial computing is going to alter what we consider reality
  • Researchers from Stanford and Michigan University recently undertook a study on the Vision Pro and other “passthrough” headsets (that’s the technical term for the feature which brings VR content into your real-world surrounding so you see what’s around you while using the device) and emerged with some stark warnings about how this tech might rewire our brains and “interfere with social connection”.
  • These headsets essentially give us all our private worlds and rewrite the idea of a shared reality. The cameras through which you see the world can edit your environment – you can walk to the shops wearing it, for example, and it might delete all the homeless people from your view and make the sky brighter.
  • “What we’re about to experience is, using these headsets in public, common ground disappears,”
  • “People will be in the same physical place, experiencing simultaneous, visually different versions of the world. We’re going to lose common ground.”
  • It’s not just the fact that our perception of reality might be altered that’s scary: it’s the fact that a small number of companies will have so much control over how we see the world. Think about how much influence big tech already has when it comes to content we see, and then multiply that a million times over. You think deepfakes are scary? Wait until they seem even more realistic.
  • We’re seeing a global rise of authoritarianism. If we’re not careful this sort of technology is going to massively accelerate it.
  • Being able to suck people into an alternate universe, numb them with entertainment, and dictate how they see reality? That’s an authoritarian’s dream. We’re entering an age where people can be mollified and manipulated like never before
Javier E

Opinion | Is the World Ready for a Religious Comeback? - The New York Times - 0 views

  • specific events and deeper forces made the time ripe for unbelief — because the early internet served as a novel transmission belt for skepticism, because Sept. 11 advertised the perils of religious fundamentalism, because the Catholic Church’s sex abuse crisis undermined the West’s strongest bastion of organized Christianity and because the digital-era retreat from authority and institutions hit religious institutions first.
  • success in the battle of ideas is often about recognizing when the world is ready to go your way, when audiences are suddenly primed to give your ideas a fuller hearing than before.
  • The new-atheist idea that the weakening of organized religion would make the world more rational and less tribal feels much more absurd in 2024 than it did in 2006
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  • Existential anxiety and civilizational ennui, not rationalist optimism and humanist ambition, are the defining moods of secular liberalism nowadays.
  • People raised without belief are looking for meaning in psychedelics, astrology, U.F.O.s
  • the world seems primed for religious argument
  • And lately the rise of the “Nones” — Americans with no religious affiliation — has finally leveled off.
  • the question is whether the religious can reclaim real cultural ground — especially in the heart of secularism, the Western intelligentsia — as opposed to just stirring up a vague nostalgia for belief.
  • The challenge is to go further, to persuade anxious moderns that religion is more than merely pragmatically useful, more than just a wistful hope — that a religious framework actually makes much more sense of reality than the allegedly hardheaded materialist alternative.
  • the past few months have brought three religious books that enter this debate — covering the philosophical, the scientific and the experiential cases for a religious perspective on the world.
  • The philosophical case comes from the polymathic philosopher-theologian David Bentley Hart
  • His new book is “All Things Are Full of Gods: The Mysteries of Mind and Life,” the culmination of decades of argument against the new atheists and all reductive accounts of human consciousness.
  • Hart’s 2013 book, “The Experience of God,” a much more straightforward introduction to religious understandings of reality.
  • Spencer Klavan’s “Light of the Mind, Light of the World,” which is an argument that the development of modern science supplies laboratory evidence for the primacy of mind.
  • It’s an argument that the materialist model of the universe as a closed physical system, in which units of matter bounce around like billiard balls, has been overthrown by the quantum revolutio
  • On the one hand, we can embrace some kind of “multiverse” conceit (popular in today’s pop culture for a reason), in which there is no singular reality and all possibilities somehow coexist. But that yields incoherence, nihilism, the death of the very scientific project that it’s trying to preserve.
  • if you really trust the science: Accept that there is only one reality and that it’s “created when consciousness gives shape to time and space” — created in some sense every time we look upon it, and created fundamentally by the Power that said let there be light in the first place.
  • proceed one step further, into the territory of the real old-time religion, and start talking about the more personalized and unpredictable ways that supernatural mind might shape material reality — the realm of miracles and revelations, visions and portents, legit angels and real demons.
  • — at least until you have such an experience yourself.
  • t’s also a collection of anecdata about the persistence of enchantment even under allegedly disenchanted conditions, the supernatural happenings that flower constantly in our notionally secularized world
  • Dreher book is the most fun, it tells the best stories, and it covers aspects of human life that are more fundamental to religion’s resilience than any argument or theory
  • But from the perspective of the keepers of official knowledge, the supernatural is often the place where I’m interested gives way to I just can’t
  • Rod Dreher’s “Living in Wonder: Finding Mystery and Meaning in a Secular Age.” It’s partly a how-to guide for seekers after the more mystical relationship to reality that most human societies have enjoyed but ours has unwisely amputated.
  • the test for all their arguments is whether a world that’s unhappy in its unbelief can be pushed all the way to this conclusion — or whether contemporary disillusionment with secularism is enough to draw people to the threshold of religion, but something more than argument is required to pull them through.
Javier E

The New York Times > Magazine > In the Magazine: Faith, Certainty and the Presidency of... - 1 views

  • The Delaware senator was, in fact, hearing what Bush's top deputies -- from cabinet members like Paul O'Neill, Christine Todd Whitman and Colin Powell to generals fighting in Iraq -- have been told for years when they requested explanations for many of the president's decisions, policies that often seemed to collide with accepted facts. The president would say that he relied on his ''gut'' or his ''instinct'' to guide the ship of state, and then he ''prayed over it.''
  • What underlies Bush's certainty? And can it be assessed in the temporal realm of informed consent?
  • That a deep Christian faith illuminated the personal journey of George W. Bush is common knowledge. But faith has also shaped his presidency in profound, nonreligious ways. The president has demanded unquestioning faith from his followers, his staff, his senior aides and his kindred in the Republican Party. Once he makes a decision -- often swiftly, based on a creed or moral position -- he expects complete faith in its rightness.
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  • This is one key feature of the faith-based presidency: open dialogue, based on facts, is not seen as something of inherent value. It may, in fact, create doubt, which undercuts faith. It could result in a loss of confidence in the decision-maker and, just as important, by the decision-maker.
  • has spent a lot of time trying to size up the president. ''Most successful people are good at identifying, very early, their strengths and weaknesses, at knowing themselves,'' he told me not long ago. ''For most of us average Joes, that meant we've relied on strengths but had to work on our weakness -- to lift them to adequacy -- otherwise they might bring us down. I don't think the president really had to do that, because he always had someone there -- his family or friends -- to bail him out. I don't think, on balance, that has served him well for the moment he's in now as president. He never seems to have worked on his weaknesses.''
  • Details vary, but here's the gist of what I understand took place. George W., drunk at a party, crudely insulted a friend of his mother's. George senior and Barbara blew up. Words were exchanged along the lines of something having to be done. George senior, then the vice president, dialed up his friend, Billy Graham, who came to the compound and spent several days with George W. in probing exchanges and walks on the beach. George W. was soon born again. He stopped drinking, attended Bible study and wrestled with issues of fervent faith. A man who was lost was saved.
  • Rubenstein described that time to a convention of pension managers in Los Angeles last year, recalling that Malek approached him and said: ''There is a guy who would like to be on the board. He's kind of down on his luck a bit. Needs a job. . . . Needs some board positions.'' Though Rubenstein didn't think George W. Bush, then in his mid-40's, ''added much value,'' he put him on the Caterair board. ''Came to all the meetings,'' Rubenstein told the conventioneers. ''Told a lot of jokes. Not that many clean ones. And after a while I kind of said to him, after about three years: 'You know, I'm not sure this is really for you. Maybe you should do something else. Because I don't think you're adding that much value to the board. You don't know that much about the company.' He said: 'Well, I think I'm getting out of this business anyway. And I don't really like it that much. So I'm probably going to resign from the board.' And I said thanks. Didn't think I'd ever see him again.''
  • challenges -- from either Powell or his opposite number as the top official in domestic policy, Paul O'Neill -- were trials that Bush had less and less patience for as the months passed. He made that clear to his top lieutenants. Gradually, Bush lost what Richard Perle, who would later head a largely private-sector group under Bush called the Defense Policy Board Advisory Committee, had described as his open posture during foreign-policy tutorials prior to the 2000 campaign. (''He had the confidence to ask questions that revealed he didn't know very much,'' Perle said.) By midyear 2001, a stand-and-deliver rhythm was established. Meetings, large and small, started to take on a scripted quality.
  • Top officials, from cabinet members on down, were often told when they would speak in Bush's presence, for how long and on what topic. The president would listen without betraying any reaction. Sometimes there would be cross-discussions -- Powell and Rumsfeld, for instance, briefly parrying on an issue -- but the president would rarely prod anyone with direct, informed questions.
  • A cluster of particularly vivid qualities was shaping George W. Bush's White House through the summer of 2001: a disdain for contemplation or deliberation, an embrace of decisiveness, a retreat from empiricism, a sometimes bullying impatience with doubters and even friendly questioners.
  • By summer's end that first year, Vice President Dick Cheney had stopped talking in meetings he attended with Bush. They would talk privately, or at their weekly lunch. The president was spending a lot of time outside the White House, often at the ranch, in the presence of only the most trustworthy confidants.
  • ''When I was first with Bush in Austin, what I saw was a self-help Methodist, very open, seeking,'' Wallis says now. ''What I started to see at this point was the man that would emerge over the next year -- a messianic American Calvinist. He doesn't want to hear from anyone who doubts him.''
  • , I had a meeting with a senior adviser to Bush. He expressed the White House's displeasure, and then he told me something that at the time I didn't fully comprehend -- but which I now believe gets to the very heart of the Bush presidency.
  • The aide said that guys like me were ''in what we call the reality-based community,'' which he defined as people who ''believe that solutions emerge from your judicious study of discernible reality.'' I nodded and murmured something about enlightenment principles and empiricism. He cut me off. ''That's not the way the world really works anymore,'' he continued. ''We're an empire now, and when we act, we create our own reality. And while you're studying that reality -- judiciously, as you will -- we'll act again, creating other new realities, which you can study too, and that's how things will sort out. We're history's actors . . . and you, all of you, will be left to just study what we do.''
  • ''If you operate in a certain way -- by saying this is how I want to justify what I've already decided to do, and I don't care how you pull it off -- you guarantee that you'll get faulty, one-sided information,'' Paul O'Neill, who was asked to resign his post of treasury secretary in December 2002, said when we had dinner a few weeks ago. ''You don't have to issue an edict, or twist arms, or be overt.''
  • George W. Bush and his team have constructed a high-performance electoral engine. The soul of this new machine is the support of millions of likely voters, who judge his worth based on intangibles -- character, certainty, fortitude and godliness -- rather than on what he says or does.
malonema1

The Heartbeat of Racism Is Denial - The New York Times - 0 views

  • When our reality is too ugly, we deny reality. It is too painful to look at. Reality is too hard to accept.Mental health experts routinely say that denial is among the most common defense mechanisms. Denial is how the person defends his superior sense of self, her racially unequal society.Denial is how America defends itself as superior to “shithole countries” in Africa and elsewhere, as President Trump reportedly described them in a White House meeting last week, although he has since, well, denied that. It’s also how America defends itself as superior to those “developing countries” in Africa, to quote how liberal opponents of Mr. Trump might often describe them.
  • But Mr. Trump is no exception. In framing Mr. Trump’s racism as exceptional, in seeking to highlight the depth of the president’s cruelty, Mr. Durbin, a reliably liberal senator, showed the depth of denial of American racism.
  • I grew up to the beat of racist denial in Queens, not far from where Mr. Trump grew up. I was raised in the urban “hell” of neighborhoods he probably avoided, alongside immigrants from countries he derided last week. In school or elsewhere, we all heard recitals of the American ideal of equality, especially on the day we celebrate the life of the Rev. Dr. Martin Luther King Jr. Those events often feature recitals of the words “all men are created equal,” which were written by a slaveholder who once declared that black people “are inferior to the whites in the endowments both of body and mind.”
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  • A new vocabulary emerged, allowing users to evade admissions of racism. It still holds fast after all these years. The vocabulary list includes these: law and order. War on drugs. Model minority. Reverse discrimination. Race-neutral. Welfare queen. Handout. Tough on crime. Personal responsibility. Black-on-black crime. Achievement gap. No excuses. Race card. Colorblind. Post-racial. Illegal immigrant. Obamacare. War on Cops. Blue Lives Matter. All Lives Matter. Entitlements. Voter fraud. Economic anxiety.
  • Because we naturally want to look away from our ugliness. We paint over racist reality to make a beautiful delusion of self, of society. We defend this beautiful self and society from our racist reality with the weapons of denial.
  • Racist is not a fixed category like “not racist,” which is steeped denial. Only racists say they are not racist. Only the racist lives by the heartbeat of denial.The antiracist lives by the opposite heartbeat, one that rarely and irregularly sounds in America — the heartbeat of confession.
Javier E

Charles Yu: The Science-Fiction Reality of Life in a Pandemic - The Atlantic - 0 views

  • What does it mean to say that this doesn’t feel real? The feeling seems to derive from the assumption that life before the pandemic, “normal” life, was real. That we have departed from it into strange territory.
  • What the current crisis and our responses to it, both individual and institutional, have reminded us of is not the unreality of the pandemic, but the illusions shattered by it:
  • The grand, shared illusion that we are separate from nature.
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  • That life on Earth is generally stable, not precarious.
  • That, despite what we know from the historical and geological and biological record, human civilization—thanks to advancements in science and medicine and social and governmental structures—exists inside a bubble, protected from the kind of cataclysmic event we are currently experiencing.
  • this supposed technological bubble was just that: a thin layer that popped easily.
  • Even as our stark new reality becomes clear, it remains hard to accept that “normal” was the fiction. It will take some time to let go of the long-held, seldom-questioned assumptions of everyday life: that tomorrow will look like yesterday, next year like the last.
  • These assumptions are a luxury. For me, they are a cross product of my intersecting privileges: born in the United States, to professional parents, at a point in history where my life has proceeded, for the most part, through a series of economic booms without major socio- or geopolitical upheavals.
  • What we really mean when we say that this pandemic feels “unimaginable” is that we had not imagined it. Just as imagination can mislead us, though, it will be imagination—scientific, civic, moral—that helps us find new ways of doing things, helps remind us of how far we have to go as a species
  • A story with a beginning and middle and end. A story that has structure and rules. A story that means something.
  • But the reality is, zooming out to the largest scale, fighting the pandemic effectively requires us to take actions that go against our instincts, our intuitions, the things we evolved to be good at.
  • We can find meaning in how we fight it, but relying on our old illusions, assuming that we, as humans, will prevail, is dangerous. Life, for us and the virus, is about genes propagating themselves. No amount of magical thinking or bluster or can-do attitude can change that fact.
  • it will be important to remember: Things don’t have to be resolved in a way that works out all right for us, or for our economy, for any particular systems or ways of living. Things aren’t necessarily going to be okay in a reasonable timeframe just because we want them to. To think otherwise is to succumb to the fiction, a sheltered, resource-rich mindset
  • Five hundred years ago, Copernicus re-centered the universe away from us, outward. The COVID-19 outbreak is a reminder: The world isn’t for us; we are part of it. We’re not the protagonists of this movie; there is no movie.
  • SARS-CoV-2 has been around in some form for thousands of years or more. It is novel only to us, Homo sapiens, the one species that imagines its survival, its success, as the central narrative of the story of this planet.
  • How little we still understand about our place in this world—terrifying and awful at the moment—but also how much we still get to discover. How fragile and rare our ordered structures are, our fictions, and how precious. How next time, we might rebuild them, stronger.
Javier E

America Has Never Been So Ripe for Tyranny -- NYMag - 1 views

  • my mind keeps being tugged by a passage in Plato’s Republic.
  • Socrates seemed pretty clear on one sobering point: that “tyranny is probably established out of no other regime than democracy.” What did Plato mean by that? Democracy, for him, I discovered, was a political system of maximal freedom and equality, where every lifestyle is allowed and public offices are filled by a lottery. And the longer a democracy lasted, Plato argued, the more democratic it would become.
  • Its freedoms would multiply; its equality spread. Deference to any sort of authority would wither; tolerance of any kind of inequality would come under intense threat; and multiculturalism and sexual freedom would create a city or a country like “a many-colored cloak decorated in all hues.”
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  • This rainbow-flag polity, Plato argues, is, for many people, the fairest of regimes. The freedom in that democracy has to be experienced to be believed — with shame and privilege in particular emerging over time as anathema. But it is inherently unstable. As the authority of elites fades, as Establishment values cede to popular ones, views and identities can become so magnificently diverse as to be mutually uncomprehendin
  • when all the barriers to equality, formal and informal, have been removed; when everyone is equal; when elites are despised and full license is established to do “whatever one wants,” you arrive at what might be called late-stage democracy
  • The very rich come under attack, as inequality becomes increasingly intolerable. Patriarchy is also dismantled: “We almost forgot to mention the extent of the law of equality and of freedom in the relations of women with men and men with women.” Family hierarchies are inverted: “A father habituates himself to be like his child and fear his sons, and a son habituates himself to be like his father and to have no shame before or fear of his parents.” In classrooms, “as the teacher ... is frightened of the pupils and fawns on them, so the students make light of their teachers.” Animals are regarded as equal to humans; the rich mingle freely with the poor in the streets and try to blend in. The foreigner is equal to the citizen.
  • when a democracy has ripened as fully as this, Plato argues, that a would-be tyrant will often seize his moment.
  • He is usually of the elite but has a nature in tune with the time — given over to random pleasures and whims, feasting on plenty of food and sex, and reveling in the nonjudgment that is democracy’s civil religion. He makes his move by “taking over a particularly obedient mob” and attacking his wealthy peers as corrupt
  • If not stopped quickly, his appetite for attacking the rich on behalf of the people swells further. He is a traitor to his class — and soon, his elite enemies, shorn of popular legitimacy, find a way to appease him or are forced to flee
  • Eventually, he stands alone, promising to cut through the paralysis of democratic incoherence. It’s as if he were offering the addled, distracted, and self-indulgent citizens a kind of relief from democracy’s endless choices and insecurities
  • He rides a backlash to excess—“too much freedom seems to change into nothing but too much slavery” — and offers himself as the personified answer to the internal conflicts of the democratic mess. He pledges, above all, to take on the increasingly despised elites. And as the people thrill to him as a kind of solution, a democracy willingly, even impetuously, repeals itself.
  • The barriers to the popular will, especially when it comes to choosing our president, are now almost nonexisten
  • Over the centuries, however, many of these undemocratic rules have been weakened or abolished
  • The franchise has been extended far beyond propertied white men. The presidency is now effectively elected through popular vote, with the Electoral College almost always reflecting the national democratic will. And these formal democratic advances were accompanied by informal ones
  • Direct democracy didn’t just elect Congress and the president anymore; it expanded the notion of who might be qualified for public office. Once, candidates built a career through experience in elected or Cabinet positions or as military commanders; they were effectively selected by peer review. That elitist sorting mechanism has slowly imploded
  • Part of American democracy’s stability is owed to the fact that the Founding Fathers had read their Plato. To guard our democracy from the tyranny of the majority and the passions of the mob, they constructed large, hefty barriers between the popular will and the exercise of power.
  • “It is usually those whose poverty is relatively recent, the ‘new poor,’ who throb with the ferment of frustration,”
  • Many contend, of course, that American democracy is actually in retreat, close to being destroyed by the vastly more unequal economy of the last quarter-century and the ability of the very rich to purchase political influence. This is Bernie Sanders’s core critique. But the past few presidential elections have demonstrated that, in fact, money from the ultrarich has been mostly a dud.
  • it is precisely because of the great accomplishments of our democracy that we should be vigilant about its specific, unique vulnerability: its susceptibility, in stressful times, to the appeal of a shameless demagogue.
  • What the 21st century added to this picture, it’s now blindingly obvious, was media democracy — in a truly revolutionary form. If late-stage political democracy has taken two centuries to ripen, the media equivalent took around two decades, swiftly erasing almost any elite moderation or control of our democratic discourse
  • The rise of the internet — an event so swift and pervasive its political effect is only now beginning to be understood — further democratized every source of information, dramatically expanded each outlet’s readership, and gave everyone a platform. All the old barriers to entry — the cost of print and paper and distribution — crumbled.
  • Political organizing — calling a meeting, fomenting a rally to advance a cause — used to be extremely laborious. Now you could bring together a virtual mass movement with a single webpage. It would take you a few seconds.
  • The web was also uniquely capable of absorbing other forms of media, conflating genres and categories in ways never seen before. The distinction between politics and entertainment became fuzzier; election coverage became even more modeled on sportscasting
  • The web’s algorithms all but removed any editorial judgment, and the effect soon had cable news abandoning even the pretense of asking “Is this relevant?” or “Do we really need to cover this live?” in the rush toward ratings bonanzas. In the end, all these categories were reduced to one thing: traffic, measured far more accurately than any other medium had ever done before
  • what mainly fuels this is precisely what the Founders feared about democratic culture: feeling, emotion, and narcissism, rather than reason, empiricism, and public-spiritedness
  • Online debates become personal, emotional, and irresolvable almost as soon as they begin
  • Godwin’s Law — it’s only a matter of time before a comments section brings up Hitler — is a reflection of the collapse of the reasoned deliberation the Founders saw as indispensable to a functioning republic.
  • Yes, occasional rational points still fly back and forth, but there are dramatically fewer elite arbiters to establish which of those points is actually true or valid or relevant. We have lost authoritative sources for even a common set of facts. And without such common empirical ground, the emotional component of politics becomes inflamed and reason retreats even further. The more emotive the candidate, the more supporters he or she will get.
  • The climate Obama thrived in, however, was also ripe for far less restrained opportunists. In 2008, Sarah Palin emerged as proof that an ardent Republican, branded as an outsider, tailor-made for reality TV, proud of her own ignorance about the world, and reaching an audience directly through online media, could also triumph in this new era. She was, it turned out, a John the Baptist for the true messiah of conservative populism, waiting patiently and strategically for his time to come.
  • Trump assiduously cultivated this image and took to reality television as a natural. Each week, for 14 seasons of The Apprentice, he would look someone in the eye and tell them, “You’re fired!” The conversation most humane bosses fear to have with an employee was something Trump clearly relished, and the cruelty became entertainment. In retrospect, it is clear he was training — both himself and his viewers. If you want to understand why a figure so widely disliked nonetheless powers toward the election as if he were approaching a reality-TV-show finale, look no further. His television tactics, as applied to presidential debates, wiped out rivals used to a different game. And all our reality-TV training has conditioned us to hope he’ll win — or at least stay in the game till the final round. In such a shame-free media environment, the assholes often win. In the end, you support them because they’re assholes.
  • The deeper, long-term reasons for today’s rage are not hard to find, although many of us elites have shamefully found ourselves able to ignore them. The jobs available to the working class no longer contain the kind of craftsmanship or satisfaction or meaning that can take the sting out of their low and stagnant wages. The once-familiar avenues for socialization — the church, the union hall, the VFW — have become less vibrant and social isolation more common. Global economic forces have pummeled blue-collar workers more relentlessly than almost any other segment of society, forcing them to compete against hundreds of millions of equally skilled workers throughout the planet. No one asked them in the 1990s if this was the future they wanted. And the impact has been more brutal than many economists predicted. No wonder suicide and mortality rates among the white working poor are spiking dramatically.
  • further widening of our democracy — our increased openness to being led by anyone; indeed, our accelerating preference for outsiders — is now almost complete.
  • Fundamentalist religion long provided some emotional support for those left behind (for one thing, it invites practitioners to defy the elites as unholy), but its influence has waned as modernity has penetrated almost everything and the great culture wars of the 1990s and 2000s have ended in a rout. The result has been a more diverse mainstream culture — but also, simultaneously, a subculture that is even more alienated and despised, and ever more infuriated and bloody-minded
  • It’s a period in which we have become far more aware of the historic injustices that still haunt African-Americans and yet we treat the desperate plight of today’s white working ­class as an afterthought. And so late-stage capitalism is creating a righteous, revolutionary anger that late-stage democracy has precious little ability to moderate or constrain — and has actually helped exacerbate.
  • For the white working class, having had their morals roundly mocked, their religion deemed primitive, and their economic prospects decimated, now find their very gender and race, indeed the very way they talk about reality, described as a kind of problem for the nation to overcome
  • Much of the newly energized left has come to see the white working class not as allies but primarily as bigots, misogynists, racists, and homophobes, thereby condemning those often at the near-bottom rung of the economy to the bottom rung of the culture as well.
  • Mass movements, Hoffer argues, are distinguished by a “facility for make-believe … credulity, a readiness to attempt the impossible.” What, one wonders, could be more impossible than suddenly vetting every single visitor to the U.S. for traces of Islamic belief? What could be more make-believe than a big, beautiful wall stretching across the entire Mexican border, paid for by the Mexican government? What could be more credulous than arguing that we could pay off our national debt through a global trade war?
  • In a conventional political party, and in a rational political discourse, such ideas would be laughed out of contention, their self-evident impossibility disqualifying them from serious consideration. In the emotional fervor of a democratic mass movement, however, these impossibilities become icons of hope, symbols of a new way of conducting politics. Their very impossibility is their appeal.
  • But the most powerful engine for such a movement — the thing that gets it off the ground, shapes and solidifies and entrenches it — is always the evocation of hatred. It is, as Hoffer put it, “the most accessible and comprehensive of all unifying elements.”
  • what makes Trump uniquely dangerous in the history of American politics — with far broader national appeal than, say, Huey Long or George Wallace — is his response to all three enemies. It’s the threat of blunt coercion and dominance.
  • Fascism had, in some measure, an ideology and occasional coherence that Trump utterly lacks. But his movement is clearly fascistic in its demonization of foreigners, its hyping of a threat by a domestic minority (Muslims and Mexicans are the new Jews), its focus on a single supreme leader of what can only be called a cult, and its deep belief in violence and coercion in a democracy that has heretofore relied on debate and persuasion
  • what’s notable about Trump’s supporters is precisely what one would expect from members of a mass movement: their intense loyalty. Trump is their man, however inarticulate they are when explaining why. He’s tough, he’s real, and they’ve got his back, especially when he is attacked by all the people they have come to despise: liberal Democrats and traditional Republicans
  • Trump tells the crowd he’d like to punch a protester in the face or have him carried out on a stretcher. No modern politician who has come this close to the presidency has championed violence in this way. It would be disqualifying if our hyper­democracy hadn’t already abolished disqualifications.
  • Trump celebrates torture — the one true love of tyrants everywhere — not because it allegedly produces intelligence but because it has a demonstration effect.
  • Fuck political correctness. As one of his supporters told an obtuse reporter at a rally when asked if he supported Trump: “Hell yeah! He’s no-bullshit. All balls. Fuck you all balls. That’s what I’m about.” And therein lies the appeal of tyrants from the beginning of time. Fuck you all balls. Irrationality with muscle.
  • The racial aspect of this is also unmissable. When the enemy within is Mexican or Muslim, and your ranks are extremely white, you set up a rubric for a racial conflict. And what’s truly terrifying about Trump is that he does not seem to shrink from such a prospect; he relishes it.
  • like all tyrants, he is utterly lacking in self-control. Sleeping a handful of hours a night, impulsively tweeting in the early hours, improvising madly on subjects he knows nothing about, Trump rants and raves as he surfs an entirely reactive media landscape
  • Those who believe that Trump’s ugly, thuggish populism has no chance of ever making it to the White House seem to me to be missing this dynamic. Neo-fascist movements do not advance gradually by persuasion; they first transform the terms of the debate, create a new movement based on untrammeled emotion, take over existing institutions, and then ruthlessly exploit events.
  • I have no doubt, for example, that Trump is sincere in his desire to “cut the head off” ISIS, whatever that can possibly mean. But it remains a fact that the interests of ISIS and the Trump campaign are now perfectly aligned. Fear is always the would-be tyrant’s greatest ally.
  • His proposition is a simple one. Remember James Carville’s core question in the 1992 election: Change versus more of the same? That sentiment once elected Clinton’s husband; it could also elect her opponent this fall. If you like America as it is, vote Clinton
  • the more she campaigns, the higher her unfavorables go (including in her own party). She has a Gore problem. The idea of welcoming her into your living room for the next four years can seem, at times, positively masochistic
  • All Trump needs is a sliver of minority votes inspired by the new energy of his campaign and the alleged dominance of the Obama coalition could crac
  • “I’ve got to keep remembering … that Windrip is only the lightest cork on the whirlpool. He didn’t plot all this thing. With all the justified discontent there is against the smart politicians and the Plush Horses of Plutocracy — oh, if it hadn’t been one Windrip, it’d been another … We had it coming, we Respectables.”
  • And, 81 years later, many of us did. An American elite that has presided over massive and increasing public debt, that failed to prevent 9/11, that chose a disastrous war in the Middle East, that allowed financial markets to nearly destroy the global economy, and that is now so bitterly divided the Congress is effectively moot in a constitutional democracy: “We Respectables” deserve a comeuppance
  • The vital and valid lesson of the Trump phenomenon is that if the elites cannot govern by compromise, someone outside will eventually try to govern by popular passion and brute force.
  • But elites still matter in a democracy. They matter not because they are democracy’s enemy but because they provide the critical ingredient to save democracy from itself.
  • Democrats who are gleefully predicting a Clinton landslide in November need to both check their complacency and understand that the Trump question really isn’t a cause for partisan Schadenfreude anymore. It’s much more dangerous than that.
  • Those still backing the demagogue of the left, Bernie Sanders, might want to reflect that their critique of Clinton’s experience and expertise — and their facile conflation of that with corruption — is only playing into Trump’s hands
  • Republicans desperately trying to use the long-standing rules of their own nominating process to thwart this monster deserve our passionate suppor
  • e. They should resist any temptation to loyally back the nominee or to sit this election out. They must take the fight to Trump at every opportunity, unite with Democrats and Independents against him, and be prepared to sacrifice one election in order to save their party and their country.
  • Trump is not just a wacky politician of the far right, or a riveting television spectacle, or a Twitter phenom and bizarre working-class hero. He is not just another candidate to be parsed and analyzed by TV pundits in the same breath as all the others. In terms of our liberal democracy and constitutional order, Trump is an extinction-level event. It’s long past time we started treating him as such.
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