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The Village tends toward risk aversion, as evident in its Covid caution and its increasing wariness about free speech (which very much can have sticks-and-stones consequences). It tends to make decisions by consensus, with dissenters punished by ostracization

The River has been on a winning streak in terms of its impact on society and our economy: Its core industries, tech and finance, continually grow as fractions of the economy, and Las Vegas is bringing in record revenues

So far in the 2024 election, the Village has been making better risk-management decisions — out-Rivering the River. The presidential race remains close, but at least for now it looks like the Village is winning.

At least the Village got the most important decision right: kicking President Biden to the curb. In so doing, they roughly doubled their chances of winning

To understand why, it helps to know that the River can be prone to contrarianism. As the Village has become bluer and bluer, some communities within the River have rebelled by becoming, to varying degrees, red-pilled in response.

But the River is by no means a bloc, whereas the Village’s penchant for consensus helped it, when Mr. Biden stepped aside, to consolidate quickly around Ms. Harris

The poker player in me would have played the percentages and taken the calculated risk in Mr. Shapiro. The choice of Mr. Walz has grown on me as Ms. Harris has sustained her momentum in the polls — but Pennsylvania still looms large.

It’s much harder to see the upside for Mr. Trump’s choice of Senator JD Vance of Ohio.

Mr. Trump himself straddles the River-Village boundary awkwardly as a former casino magnate (though not a successful one), but he’s more intuitive than analytical and obsessed with his news coverage in the Village.

The Trump campaign made two classic mistakes with his V.P. choice, though Silicon Valley’s conservatives cheered. One was counting their chickens before they hatched.

The second error was a failure to practice strategic empathy, meaning a willingness to put yourself in your opponent’s shoes.

This is generally something that people in the River are good at; it’s essential in poker.

There’s another term from the poker world that describes Mr. Trump’s recent decision-making:

He may be on tilt, the condition of making suboptimal choices because your emotions get in the way. Every poker player has seen it: An opponent builds up a huge stack, looks forward to treating himself to a steak dinner and bragging to his buddies. But then he loses a big pot — and before he knows it, the rest of his chips are gone as he tries to chase his losses.

According to the World Health Organization, “lead affects children’s brain development resulting in reduced intelligence quotient (IQ), behavioral changes such as shortening of attention span and increased antisocial behavior, and reduced educational attainment. Lead exposure also causes anemia, hypertension, renal impairment, immunotoxicity and toxicity to the reproductive organs. The neurological and behavioral effects of lead are believed to be irreversible.”

The Hurley Medical Center, in Flint, released a study in September that confirmed what many Flint parents had feared for over a year: The proportion of infants and children with above-average levels of lead in their blood has nearly doubled since the city switched from the Detroit water system to using the Flint River as its water source, in 2014.

The crisis reached a nadir Monday night, when Flint Mayor Karen Weaver declared a state of emergency. “The City of Flint has experienced a Manmade disaster,” Weaver said in a declaratory statement. 1 of 11 Full Screen Autoplay Close Skip Ad × fa fa

The mayor — elected after her predecessor, Dayne Walling, experienced fallout from his administration’s handling of the water problems — said in the statement that she was seeking support from the federal government to deal with the “irreversible” effects of lead exposure on the city’s children. Weaver thinks that these health consequences will lead to a greater need for special education and mental health services, as well as developments in the juvenile justice system.

To those living in Flint, the announcement may feel as if it has been a long time coming. Almost immediately after the city started drawing from the Flint River in April 2014, residents began complaining about the water, which they said was cloudy in appearance and emitted a foul odor.

Since then, complications from the water coming from the Flint River have only piled up. Although city and state officials initially denied that the water was unsafe, the state issued a notice informing Flint residents that their water contained unlawful levels of trihalomethanes, a chlorine byproduct linked to cancer and other diseases.

Protesters marched to City Hall in the fierce Michigan cold, calling for officials to reconnect Flint’s water to the Detroit system. The use of the Flint River was supposed to be temporary, set to end in 2016 after a pipeline to Lake Huron’s Karegnondi Water Authority is finished.

Through continued demonstrations by Flint residents and mounting scientific evidence of the water’s toxins, city and state officials offered various solutions — from asking residents to boil their water to providing them with water filters — in an attempt to work around the need to reconnect to the Detroit system.

That call was finally made by Snyder (R) on Oct. 8. He announced that he had a plan for coming up with the $12 million to switch Flint back to the Detroit system. On Oct. 16, water started flowing again from Detroit to Flint.

For the 5.4 million people who live in Russia’s permafrost zone, the new climate has disrupted their homes and their livelihoods. Rivers are rising and running faster, and entire neighborhoods are falling into them. Arable land for farming has plummeted by more than half, to just 120,000 acres in 2017.

As the permafrost thaws, animals and plants frozen for thousands of years begin to decompose and send a steady flow of carbon dioxide and other gases into the atmosphere — accelerating climate change.

Siberians who grew up learning to read nature’s subtlest signals are being driven to migrate by a climate they no longer understand.

This migration from the countryside to cities and towns — also driven by factors such as low investment and spotty Internet — represents one of the most significant and little-noticed movements to date of climate refugees. The city of Yakutsk has seen its population surge 20 percent to more than 300,000 in the past decade.

In Yakutia, an area one-third the size of the United States, cattle and reindeer herding have plunged 20 percent as the animals increasingly battle to survive the warming climate’s destruction of pastureland.

Winters, though still brutal, turned milder — and shorter. Fed by the more rapidly thawing permafrost, rivers started flooding more, leaving some communities inaccessible for months and washing others away, along with the ground beneath them.

a booming cottage industry in mammoth hunting has taken hold

ornithologists in the region have identified 48 new bird species in the past half century, an increase of almost 20 percent in the known diversity of bird life.

“It used to be man was in control,” said Pyotr Kaurgin, head of the Chukchi indigenous community in the village of Kolymskoye, on the northern reaches of the Kolyma River. “Now nature is in control.”

Formed during the late Pleistocene, the Earth’s last glacial period, which ended about 11,700 years ago, Yedoma consists of thick layers of soil packed around gigantic lodes of embedded ice. Because Yedoma contains so much ice, it can melt quickly — reshaping the landscape as sudden lakes form and hillsides collapse.

In the summer, huge blazes tore through Siberian boreal forests, unleashing yet more carbon into the atmosphere. Some scientists fear worsening northern fires are amplifying the permafrost damage.

on the Yamal Peninsula, monstrous craters have opened up in the tundra. Scientists suspect they represent sudden explosions of methane gas freed by thawing permafrost.

Due to thawing permafrost — along with the demise of Soviet-era state farms — the area of cultivated land in Yakutia has plummeted by more than half since 1990. The region’s cattle herds have shrunk by about 20 percent, to 188,100 head in 2017 from 233,300 in 2011. Reindeer herds have also declined sharply

he degradation of crop and pastureland caused by the thawing permafrost helped bring about the collapse of the region’s agriculture.

Yegor Prokopyev, the retired head of Nelemnoye, says climate change is the latest shock to befall the Kolyma River region. There was communism and forced collective farming. Then capitalism and government cutbacks.

. The radical transformation underway here, she said, should serve as a warning to people in every corner of the globe. “Changing our ways is imminent,” Crate said.

The town of Zyryanka has warmed by just over 2 degrees Celsius from 1966 to 2016, according to their analysis.

The Post’s analysis, which uses a data set from Berkeley Earth, looks further back. It shows that Zyryanka and the roughly 2,000-square-mile area surrounding it has warmed by more than 3 degrees Celsius when the past five years are compared with the mid- to late 1800s.

From 2005 to 2014, his team found, the number of days with below-freezing temperatures three feet below the surface fell from around 230 days a year to 190.

enormous wedges of ice lie under Yakutia.

“The permafrost is thawing so fast,” said Anna Liljedahl, an associate professor at the University of Alaska in Fairbanks. “We scientists can’t keep up anymore.”

In the 1970s, Desyatkin said, the ground in the Middle Kolyma District, just north of Zyryanka, thawed to a depth of about two feet every summer. Now it thaws to more than three feet. That extra foot of thawing means that, on average, every square mile of territory has been releasing an additional 700,000 gallons of water into the environment every year

Meanwhile, ancient plant and animal remains trapped inside the Yedoma are exposed to nonfreezing temperatures — or even the open air. That, in turn, activates microbes, which break down the remains and unleash carbon dioxide into the atmosphere, especially from the thawing plant material.

Scientists estimate that the Earth’s Yedoma regions contain between 327 billion and 466 billion tons of carbon. Were it all released into the atmosphere, that would amount to more than half of all human-caused emissions from greenhouse gases and deforestation between 1750 and 2011

As the permafrost thaws and riverbanks erode, more tusks will emerge. Though mammoths disappeared from the Siberian mainland some 10,000 years ago, the government estimates that 500,000 tons of their tusks are still buried in the frozen ground.

Supply and demand are so great that some people are collecting mammoth tusks at near-industrial scale. They use high-pressure hoses to blast away riverbanks and hire teams of young men to comb the wilderness for months at a time.

. In the glutted market, Sivtsev said, the price for top-quality tusks has fallen from about $500 a pound five years ago to around $180.

climate change is leaving people with few choices. “They have to somehow support and feed their families.”

The ducks and geese are just about gone, he said, possibly moving to new habitats in Siberia as the climate shifts. The sable pelts aren’t as thick as they used to be. The shorter winters mean that once reliably frozen-over lakes and rivers are now less predictable, making hunting grounds harder to reach and restricting his ability to get goods to market.

In Nelemnoye, the population has declined to 180 from 210 in the past decade, according to village head Andrei Solntsev. Just 82 of the residents have work. Many factors are pushing people to move to the city — lack of Internet access, poor flight connections, limited job opportunities — but the uncertainty born of a changing climate looms over everything

As the permafrost thaws and recedes, a handful of apartment buildings there are showing signs of structural problems. Sections of many older, wooden buildings already sag toward the ground — rendered uninhabitable by the unevenly thawing earth. New apartment blocks are being built on massive pylons extending ever deeper — more than 40 feet — below ground

a study published this year that the value of buildings and infrastructure on Russian permafrost amounts to $300 billion — about 7.5 percent of the nation’s total annual economic output. They estimate the cost of mitigating the damage wrought by thawing permafrost will probably total more than $100 billion by 2050.

During 1754 and 1755, the French won a string of victories, defeating in quick succession the young George Washington, Gen. Edward Braddock and Braddock’s successor, Governor William Shirley of Massachusetts. In 1755, Governor Shirley, fearing that the French settlers in Nova Scotia (Acadia) would side with France in any military confrontation, expelled hundreds of them to other British colonies; many of the exiles suffered cruelly. Throughout this period, the British military effort was hampered by lack of interest at home, rivalries among the American colonies and France’s greater success in winning the support of the Indians. 

The tide turned in 1757 because William Pitt, the new British leader, saw the colonial conflicts as the key to building a vast British empire. Borrowing heavily to finance the war, he paid Prussia to fight in Europe and reimbursed the colonies for raising troops in North America. 

In July 1758, the British won their first great victory at Louisbourg, near the mouth of the St. Lawrence River. A month later, they took Fort Frontenac at the western end of the river. 

The British then closed in on Quebec, where Gen. James Wolfe won a spectacular victory in the Battle of Quebec on the Plains of Abraham in September of 1759 (though both he and the French commander, the Marquis de Montcalm, were fatally wounded). 

The arrangement strengthened the American colonies significantly by removing their European rivals to the

north and south and opening the Mississippi Valley to westward expansion.

The British crown borrowed heavily from British and Dutch bankers to bankroll the war, doubling British national debt. King George II argued that since the French and Indian War benefited the colonists by securing their borders, they should contribute to paying down the war debt.To defend his newly won territory from future attacks, King George II also decided to install permanent British army units in the Americas, which required additional sources of revenue.

Fifteen years after the Treaty of Paris, French bitterness over the loss of most of their colonial empire contributed to their intervention on the side of the colonists in the Revolutionary War.

‘Odds are, people are going to get sick this year,’”

In typical years, flu hospitalizes an estimated 140,000 to 710,000 people in the United States alone; some years, RSV can add on some 200,000 more. “Our baseline has never been great,” Yvonne Maldonado, a pediatrician at Stanford, told me. “Tens of thousands of people die every year.”

this time of year, on top of RSV, flu, and COVID, we also have to contend with a maelstrom of other airway viruses—among them, rhinoviruses, parainfluenza viruses, human metapneumovirus, and common-cold coronaviruses.

Illnesses not severe enough to land someone in the hospital could still leave them stuck at home for days or weeks on end, recovering or caring for sick kids—or shuffling back to work

“This is a more serious pathogen that is also more infectious,” Ajay Sethi, an epidemiologist at the University of Wisconsin at Madison, told me. In the past year, COVID-19 has killed some 80,000 Americans—a lighter toll than in the three years prior, but one that still dwarfs that of the worst flu seasons in the past decade.

Globally, the only infectious killer that rivals it in annual-death count is tuberculosis

Rivers also pointed to CDC data that track trends in deaths caused by pneumonia, flu, and COVID-19. Even when SARS-CoV-2 has been at its most muted, Rivers said, more people have been dying—especially during the cooler months—than they were at the pre-pandemic baseline.

This year, for the first time, millions of Americans have access to three lifesaving respiratory-virus vaccines, against flu, COVID, and RSV. Uptake for all three remains sleepy and halting; even the flu shot, the most established, is not performing above its pre-pandemic baseline.

COVID could now surge in the summer, shading into RSV’s autumn rise, before adding to flu’s winter burden, potentially dragging the misery out into spring. “Based on what I know right now, I am considering the season to be longer,” Rivers said.

barring further gargantuan leaps in viral evolution, the disease will continue to slowly mellow out in severity as our collective defenses build; the virus may also pose less of a transmission risk as the period during which people are infectious contracts

even if the dangers of COVID-19 are lilting toward an asymptote, experts still can’t say for sure where that asymptote might be relative to other diseases such as the flu—or how long it might take for the population to get there.

it seems extraordinarily unlikely to ever disappear. For the foreseeable future, “pretty much all years going forward are going to be worse than what we’ve been used to before,”

although a core contingent of Americans might still be more cautious than they were before the pandemic’s start—masking in public, testing before gathering, minding indoor air quality, avoiding others whenever they’re feeling sick—much of the country has readily returned to the pre-COVID mindset.

When I asked Hanage what precautions worthy of a respiratory disease with a death count roughly twice that of flu’s would look like, he rattled off a familiar list: better access to and uptake of vaccines and antivirals, with the vulnerable prioritized; improved surveillance systems to offer  people at high risk a better sense of local-transmission trends; improved access to tests and paid sick leave

Without those changes, excess disease and death will continue, and “we’re saying we’re going to absorb that into our daily lives,” he said.

And that is what is happening.

last year, a CDC survey found that more than 3 percent of American adults were suffering from long COVID—millions of people in the United States alone.

“We get used to things we could probably fix.” The years since COVID arrived set a horrific precedent of death and disease; after that, this season of n+1 sickness might feel like a reprieve. But compare it with a pre-COVID world, and it looks objectively worse. We’re heading toward a new baseline, but it will still have quite a bit in common with the old one: We’re likely to accept it, and all of its horrors, as a matter of course.

According to its latest energy plan, the government aims to begin construction on about three dozen hydroelectric projects across the country, which together will have more than twice the hydropower capacity of the United States.

“The project will be good for the local government, but it will be a disaster for the local residents,”

They will lose their culture, their traditions and their livelihood, and we will be left with a placid, lifeless reservoir.”

“Why can’t China have just one river that isn’t destroyed by humans?” asked Wang Yongchen,

The Communist government’s insistence that farmers grow three rice crops a year, instead of the traditional one or two, has depleted the soil of nutrients, exacerbating the impact of the drought, they say.

And water from the sea has invaded the lower reaches of the Mekong River, which is more shallow than usual, sweeping saline water farther up the delta than ever before and wiping out rice fields

Saline water has long been invading the delta, but because of the drought there is not enough fresh water in the river and its distributaries to dilute the seawater.

The rice crop crisis has highlighted the need for the government to adjust its heavy emphasis on rice growing, and to encourage shrimp farming as a more profitable and practical substitute,

“Vietnam is the second-biggest rice exporter after Thailand,”

The government is stuck on a “rice first” policy that harks back to the 1970s, after the Communist victory in the Vietnam War, when the people were hungry and the country was isolated, bereft of trading partners and without a manufacturing sector.

Many farmers know the saline water is good for producing shrimp, Mr. Gorman said, but while they get subsidies for rice, they are not encouraged to switch to shrimp.

A 2010 study commissioned by the Mekong River Commission warned against the building of 11 dams in Laos and Cambodia because they would trap valuable sediment and stop it from reaching the delta. The report was ignored, two of the dams are under construction, and the rest are scheduled to go ahead.

In a rare concession to Vietnam, the Chinese released water from dams in Yunnan Province in March, but the flow was too small to make a difference to the failing rice crops, the Vietnamese authorities said.

Some farmers have fled to Ho Chi Minh City to find work, leaving villages with only half their population.

The signs of well-being will not last, said Mr. Thien, who was one of the authors of the 2010 report on the dams. With so many dams coming on line upstream, the lack of sediment will eventually kill the delta, leaving it a wasteland in the next 100 years or so.

But that hasn’t happened. Builders have gone recruiting in high schools and elsewhere, looking for people willing to learn building skills, but they’re not having much luck.

the labor shortage hasn’t led to higher wages; it’s reduced and distorted the flow of the economic river. There’s less home buying, less furniture buying, less economic activity. People devote a larger share of their income to housing and less to everything else. When builders do have workers, they focus on high-end luxury homes, leaving affordable housing high and dry.

The essential point is that immigrants don’t take native jobs on any sort of one-to-one basis. They drive economic activity all the way down the river, creating new jobs in some areas and then pushing native workers into more complicated jobs in others.

Construction is hard, many families demean physical labor and construction is highly cyclical. Hundreds of thousands of people lost construction jobs during the financial crisis and don’t want to come back. They want steadier work even at a lower salary.

A comprehensive study of non-European Union immigrants into Denmark between 1991 and 2008 found that immigrants did not push down wages, but rather freed natives to do more pleasant work.

An exhaustive U.S. study by the National Academy of Sciences found that immigration didn’t drive down most wages, but it had a “very small” and temporary effect on native-born workers without a high school degree.

But the number of dolphins in Hong Kong have declined as much as 80 percent over the past 15 years, according to a report by 15 conservation groups and regional universities, as pollution, marine traffic and large-scale land reclamation projects have made the environment increasingly hostile.

The construction of a new runway for Hong Kong’s international airport and a bridge that links the city with the western side of the Pearl River has also disrupted areas that were once prime dolphin habitat but now rarely see the animals.

“If we identify individuals, we can follow their life history — where they like to hang around, whether they have calves,” he said. “This is important, because one of the worries is reproductive rate of dolphins is quite low. To keep the population healthy, we want to see calves. But that’s not happening in Hong Kong.”

“All vessel traffic is an issue, but high-speed ferries are a particular issue,” said Laurence McCook, the head of oceans conservation for the WWF-Hong Kong. “They move so fast there’s a risk of vessel strike, but they also just physically disturb the dolphins because the dolphins run away from them.”

“People want to hear this news about the benefit of the pandemic for wildlife, but it’s not true for dolphins,” said Vincent Ho, the vice chairman of the Hong Kong Dolphin Conservation Society.

“Every time we have a project like the bridge,” Mr. Ho said, “they set up a marine park as some kind of compensation. But we think it’s too late.”

“What we have documented fairly clearly is that dolphins are moving back out into the ferry zone,” Mr. McCook said. “That actually is their most prime habitat under current circumstances.”

Conservation groups say they hope the benefits of the ferry suspension will encourage regional governments and ferry companies to reconsider routes across the Pearl River. By traveling somewhat farther south, they could bypass key areas of dolphin habitat along Lantau, Hong Kong’s largest island.

“Rerouting the ferries is not a magic cure-all,” Mr. McCook said. “But we think that can help us catalyze other actions and demonstrate it’s not a fait accompli that we lose the dolphins.”

“All the other ships – even the cargo ships – knew to wait for the storm to pass,” said Liu Gang, a 38-year-old from Jiangsu province whose mother was on the boat. “Why didn’t this one stop?”

“Don’t we have human rights? Why won’t you let us see the bodies?” she screamed. “You have found the bodies so why won’t you let us see them? Don’t we have any human rights in China? It’s my own mother. Why can’t I see her?”

"an act of this magnitude" unfolding "in view of all Mexicans, the international community and the media" has caught so much attention

Authorities say the students were abducted by police on order of a local mayor, then turned over to a gang that's believed to have killed them and burned their bodies before throwing some remains in a river.

It's not the first time the President, who represents the Institutional Revolutionary Party that once ruled Mexico for more than 70 years, has faced allegations of government corruption and accusations the government is too slow to fight crime.

On Friday, protesters marching in Mexico City carried posters saying, "Enough, I'm tired." Others held signs saying, "It was the state."

rgenc

New video of missing Mexican students "These are the people that are screwing over the country," they chanted. Protesters clashed with police at Acapulco's airport on Monday, crippling the airport for hours and forcing the cancellation of several flights. Mexico's President has also said he's outraged about the students' case, but he's condemned the protest violence. And some have expressed skepticism that protesters are truly concerned about what happened to the students, accusing them of exploiting the situation for political reasons. Protesters condemn what they call inaction by the government. "There is a national e

Mexican news website Aristegui Noticias over the weekend alleged that Mexico's President and his wife have been living in a lavish $7 million mansion owned by a contractor that's won lucrative government projects.

"People in Mexico are taking to the streets yesterday, today and just about every day for the last month, demanding not only clearing up this particular crime

He said he had just spoken with the missing students' parents, and told them what he later told reporters -- that officials believe the students' remains were thrown in the river, but they don't yet have DNA proof.

The HKH region runs from Afghanistan to Myanmar and is the planet’s “third pole”, harbouring more ice than anywhere outside Arctic and Antarctica.

the monsoon is also becoming more erratic and prone to extreme downpours. “One-in-100 year floods are starting to happen every 50 years,” he said.

from the 2060s, river flows will go into decline. The Indus and central Asian rivers will be most affected. “Those areas will be hard hit,” said Wester.

the most serious impact will be on farmers in the foothills and downstream

Limiting the global temperature rise to 1.5C above pre-industrial levels requires cutting emissions to zero by 2050. This is felt to be extremely optimistic by many but still sees a third of the ice lost, according to the report. If the global rise is 2C, half of the glaciers are projected to melt away by 2100

Political tensions between neighbouring nations such as India and Pakistan could add to the difficulties. “There are rocky times ahead for the region. Because many of the disasters and sudden changes will play out across country borders, conflict among the region’s countries could easily flare up,”

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Progress (Naturalness and Civilization)

The Economy of Good and Evil

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

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

The Need for Greed: The History of Consumption and Labor

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

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

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

The History of Animal Spirits: Dreams Never Sleep

Masters of the Truth

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

How does this affect economics?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

A real-ization act on our part represents the creation of a construct, the imputation of sense and order (which is beautifully expressed by the biblical act of naming, or categorization, sorting, ordering).

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

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.

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.

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.

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.

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,

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.

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.

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.

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.

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 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:

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

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.