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Javier E

Military Children Outdo Public School Students on NAEP Tests - NYTimes.com - 1 views

www.nytimes.com/...ol-students-on-naep-tests.html

schools education performance US military research

shared by Javier E on 13 Dec 11 - No Cached
  • Black fourth graders at the military base schools averaged 222 in reading, compared with 233 for whites, an 11-point gap. In fact, the black fourth graders at the military base schools scored better in reading than public school students as a whole, whose average score was 221.
  • the schools on base are not subject to former President George W. Bush’s signature education program, No Child Left Behind, or to President Obama’s Race to the Top. They would find that standardized tests do not dominate and are not used to rate teachers, principals or schools.
  • Under Mr. Obama’s education agenda, state governments can now dictate to principals how to run their schools. In Tennessee — which is ranked 41st in NAEP scores and has made no significant progress in closing the black-white achievement gap on those tests in 20 years — the state now requires four formal observations a year for all teachers, regardless of whether the principal thinks they are excellent or weak. The state has declared that half of a teacher’s rating must be based on student test scores.
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  • At schools here, standardized tests are used as originally intended, to identify a child’s academic weaknesses and assess the effectiveness of the curriculum
  • Ms. Kapiko, on the other hand, has discretion in how to evaluate her teachers. For the most effective, she does one observation a year. That gives her and her assistant principal time for walk-through visits in every classroom every day.
  • The average class in New York City in kindergarten through the third grade has 24 students. At military base schools, the average is 18, which is almost as good as it is in the private schools
Javier E

Amanda Ripley's 'Smartest Kids in the World' - NYTimes.com - 0 views

www.nytimes.com/...martest-kids-in-the-world.html

education schools US international K-12 culture

shared by Javier E on 23 Aug 13 - No Cached
  • Ripley is offering to show how other nations educate students so much more effectively than we do
  • In the best tradition of travel writing, however, she gets well beneath the glossy surfaces of these foreign cultures, and manages to make our own culture look newly strange..
  • Why do you guys care so much?” Kim inquires of two Finnish girls. “I mean, what makes you work hard in school?” The students look baffled by her question. “It’s school,” one of them says. “How else will I graduate and go to university and get a good job?” It’s the only sensible answer, of course, but its irrefutable logic still eludes many American student
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  • how Finland does it: rather than “trying to reverse engineer a high-performance teaching culture through dazzlingly complex performance evaluations and value-added data analysis,” as we do, they ensure high-quality teaching from the beginning, allowing only top students to enroll in teacher-training programs, which are themselves far more demanding than such programs in America. A virtuous cycle is thus initiated: better-prepared, better-trained teachers can be given more autonomy, leading to more satisfied teachers who are also more likely to stay on.
  • Ripley made the canny choice to enlist “field agents” who could penetrate other countries’ schools far more fully than she: three American students, each studying abroad for a year.
  • yet another difference between the schools in top-performing countries and those in the United States. In Tom’s hometown high school, Ripley observes, sports were “the core culture.” Four local reporters show up to each football game. In Wroclaw, “sports simply did not figure into the school day; why would they? Plenty of kids played pickup soccer or basketball games on their own after school, but there was no confusion about what school was for — or what mattered to kids’ life chances.”
  • “In Korea, the hamster wheel created as many problems as it solved.” Still, if she had to choose between “the hamster wheel and the moon bounce that characterized many schools in the United States,” she would reluctantly pick the hamster wheel: “It was relentless and excessive, yes, but it also felt more honest. Kids in hamster-wheel countries knew what it felt like to grapple with complex ideas and think outside their comfort zone; they understood the value of persistence. They knew what it felt like to fail, work harder and do better. They were prepared for the modern world.” Not so American students, who are eased through high school only to discover, too late, that they lack the knowledge and skill to compete in the global economy.
  • Poland, a country that has scaled the heights of international test-score rankings in record time by following the formula common to Finland and South Korea: well-trained teachers, a rigorous curriculum and a challenging exam required of all graduating seniors
  • Ripley explains why: Historically, Americans “hadn’t needed a very rigorous education, and they hadn’t gotten it. Wealth had made rigor optional.” But now, she points out, “everything had changed. In an automated, global economy, kids needed to be driven; they need to know how to adapt, since they would be doing it all their lives. They needed a culture of rigor.”
  • The question is whether the startling perspective provided by this masterly book can also generate the will to make changes. For all our griping about American education, Ripley notes, we’ve got the schools we want.
g-dragon

A Brief History of Buddhism in Japan - 0 views

www.thoughtco.com/n-japan-a-brief-history-450148

buddhism history japan

shared by g-dragon on 05 Mar 18 - No Cached
  • It took several centuries for Buddhism to travel from India to Japan. Once Buddhism was established in Japan, however, it flourished. Buddhism had an incalculable impact on Japanese civilization. At the same time, schools of Buddhism imported from mainland Asia became distinctively Japanese.
  • The Koreans brought with them Buddhist sutras, an image of the Buddha, and a letter from the Korean prince praising the dharma. This was the official introduction of Buddhism to Japan.
  • The Japanese aristocracy promptly split into pro- and anti-Buddhist factions. Buddhism gained little real acceptance until the reign of the Empress Suiko and her regent, Prince Shotoku (592 to 628 CE).
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  • In the centuries that followed, Buddhism in Japan developed robustly. During the 7th through 9th centuries, Buddhism in China enjoyed a "golden age" and Chinese monks brought the newest developments in practice and scholarship to Japan.
  • Six schools of Buddhism emerged in Japan in the 7th and 8th centuries and all but two of which have disappeared. These schools flourished mostly during the Nara Period of Japanese history (709 to 795 CE). Today, they are sometimes lumped together into one category known as Nara Buddhism.
  • After the Nara period, five other schools of Buddhism emerged in Japan that remain prominent today. These are Tendai, Shingon, Jodo, Zen, and Nichiren.
  • Tendai is best known for two distinctive features. One, it considers the Lotus Sutra to be the supreme sutra and the perfect expression of the Buddha's teachings. Second, it synthesizes the teachings of other schools, resolving contradictions and finding a middle way between extremes.
  • Shingon is the only non-Tibetan school of Vajrayana. Many of the teachings and rituals of Shingon are esoteric, passed orally from teacher to student, and not made public. Shingon remains one of the largest schools of Buddhism in Japan.
  • Very simply, Pure Land emphasizes faith the Buddha Amitabha (Amida Butsu in Japanese) through which one may be reborn in the Pure Land and be nearer to Nirvana. Pure Land is sometimes called Amidism.
  • After some years of study at Mount Hiei and other monasteries, Nichiren believed that the Lotus Sutra contained the complete teachings of the Buddha.
  • Nichiren also believed fervently that all of Japan must be guided by the Lotus Sutra or lose the protection and favor of the Buddha. He condemned other schools of Buddhism, particularly Pure Land.
  • The Buddhist establishment became annoyed with Nichiren and sent him into a series of exiles that lasted most of the rest of his life. Even so, he gained followers, and by the time of his death, Nichiren Buddhism was firmly established in Japan.
  • After Nichiren, no new major schools of Buddhism developed in Japan. However, the existing schools grew, evolved, split, fused, and otherwise developed in many ways.
  •  Japanese Buddhist culture flourished in the 14th century and Buddhist influence was reflected in art, poetry, architecture, gardening, and the tea ceremony.
  • In time, this favoritism led to a partisan rivalry, which sometimes became violent.
  • The influence of Buddhism declined, however. Buddhism faced competition from Shinto -- the Japanese indigenous religion -- as well as Confucianism. To keep the three rivals separated, the government decreed that Buddhism would have first place in matters of religion, Confucianism would have first place in matters of morality, and Shinto would have first place in matters of state.
  • The Meiji Restoration in 1868 restored the power of the Emperor. In the state religion, Shinto, the emperor was worshiped as a living god.
  • The Emperor was not a god in Buddhism, however. This may be why the Meiji government ordered Buddhism banished
  • Temples were burned or destroyed, and priests and monks were forced to return to lay life.
  • Buddhism was too deeply ingrained in Japan's culture and history to disappear, however. Eventually, the banishment was lifted. But the Meiji government was not done with Buddhism yet.
  • In 1872, the Meiji government decreed that Buddhist monks and priests (but not nuns) should be free to marry if they chose to do so. Soon "temple families" became commonplace and the administration of temples and monasteries became family businesses, handed down from fathers to sons.
  • Today, the government of Japan recognizes more than 150 schools of Buddhism, but the major schools are still Nara (mostly Kegon), Shingon, Tendai, Jodo, Zen, and Nichiren.
  • In more recent years, several news stories have reported that Buddhism is dying in Japan, especially in rural areas.
  • For generations, the many small "family owned" temples had a monopoly on the funeral business and funerals became their chief source of income. Sons took over temples from their fathers out of duty more than vocation. When combined, these two factors made much of Japanese Buddhism into "funeral Buddhism." Many temples offer little else but funeral and memorial services.
  • Japanese living in urban centers are losing interest in Buddhism.
kaylynfreeman

What We Know About Coronavirus Cases in K-12 Schools So Far - The New York Times - 0 views

www.nytimes.com/...covid-schools.html

pandemic school crisis

shared by kaylynfreeman on 22 Sep 20 - No Cached
  • There is no federal effort to monitor coronavirus cases in schools, and reporting by school districts is uneven. One independent effort has counted more than 21,000 cases this school year.
  • Without knowing what local health authorities have found through contact tracing, we cannot know if students or school employees who have tested positive were actually infected in school or outside of it.
  • Nationally, thousands of districts — including nearly all of the largest ones, and some of the districts The Times surveyed — started the academic year with fully remote instruction.
    • kaylynfreeman
      kaylynfreeman on 22 Sep 20
       
      not us lol
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  • 4,528
  • But, under pressure from the state, the district fully reopened last week, a transition that Mrs. Stone said two weeks ago worried her because of the difficulty of keeping schools staffed if teachers were to get sick or have to quarantine themselves. Alcoa City is in Blount County, which in the last week had a daily average of nearly 13 new cases per 100,000 people.
  • “Our teachers are doing an amazing job, but they’re drowning,” she said.
  • Texas has reported more than 4,500 cases since July 27
    • kaylynfreeman
      kaylynfreeman on 22 Sep 20
       
      dang
  • “The clusters are more so indicating there are kids who are spreading it amongst themselves at school versus bringing it in from other places,
  • A small percentage of districts outright refused to provide data, while others directed inquiries to county or state agencies. Some said they did not track coronavirus cases in their schools at all.
    • kaylynfreeman
      kaylynfreeman on 22 Sep 20
       
      why do they want to hide it
Javier E

Nonfiction Curriculum Enhanced Reading Skills in New York City Schools - NYTimes.com - 1 views

www.nytimes.com/...-in-new-york-city-schools.html

reading curriculum education K-12 core

shared by Javier E on 12 Mar 12 - Cached
  • For three years, a pilot program tracked the reading ability of approximately 1,000 students at 20 New York City schools, following them from kindergarten through second grade. Half of the schools adopted a curriculum designed by the education theorist E. D. Hirsch Jr.’s Core Knowledge Foundation. The other 10 used a variety of methods, but most fell under the definition of “balanced literacy,”
  • The study found that second graders who were taught to read using the Core Knowledge program scored significantly higher on reading comprehension tests than did those in the comparison schools. It also tested children on their social studies and science knowledge, and again found that the Core Knowledge pupils came out ahead.
  • The study found that for each of the three years, students in the Core Knowledge program had greater one-year gains on a brief reading test than their peers in the comparison schools.
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  • Under the balanced literacy approach, which was used by seven of the comparison schools and remains the most popular method of teaching reading in the city’s schools, children are encouraged to develop a love of reading by choosing books that are of interest to them.
  • Reading nonfiction writing is the key component of the Core Knowledge curriculum, which is based on the theory that children raised reading storybooks will lack the necessary background and vocabulary to understand history and science texts. While the curriculum allows children to read fiction, it also calls on them to knowledgeably discuss weather patterns, the solar system, and how ancient Egypt and Mesopotamia compare.
  • The curriculum may have a particular appeal for city schools beginning to adopt the Common Core standards, which emphasize nonfiction reading and will go into effect in 2014.
  • anonymous on 23 Mar 12
     
    Though the Core Knowledge approach seems to have its merits when it comes to standardized test scores, there are certainly disadvantages. Students in the Core program are receiving higher scores on the test because they have been "trained" in that specific field. Now, as a junior, I have recently taken my first SAT. The SAT tests three areas of study (critical reading, writing, and mathematics). If my entire school experience had been based solely upon these three areas, I would be lacking much vital information. Sure, in this alternate universe, I might be a 2400 scoring genius debating between Yale, Brown, and Princeton, but does that mean I am at all prepared for such colleges? By these standards, we might as well just toss out History class (Not on standardized testing? Get rid of it!). I am not suggesting that preparation for standardized testing should be completely overlooked in school curriculum; I just think that it should not be the main objective. In the long run, reading "Ramona Quimby, Age 8" in 1st grade may not have made my scores as high as those reading Malcolm Gladwell's latest work, but it did something just as important. It, along with numerous other books of my choosing, cultivated my love for reading. This love for reading will stay with me long after standardized test scores even matter, and I might just get to that Gladwell book after all.
Javier E

In Best High Schools Lists, Numbers Don't Tell All - NYTimes.com - 0 views

www.nytimes.com/...sts-numbers-dont-tell-all.html

education school ranking best

shared by Javier E on 05 Jun 12 - Cached
  • Newsweek’s editors recently published their list of the 1,000 best, which is worth examining to better grasp how the magazine has been able to quantify something as complex and nuanced as a high-quality education.
  • it is important to have a rating system that sounds scientific.
  • What schools score highest on Newsweek’s index? Of the top 50, 37 have selective admissions or are magnet schools, meaning they screen students
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  • best schools would do best not to get bogged down serving students considered un-best.
  • The one thing that these five schools have in common is that they are full of children from the nation’s wealthiest families.
  • Even Massachusetts has only one school in the top 100, which is surprising, since the state’s students have repeatedly led the nation on the federal reading and math tests.
  • Texas has 15 of the 100 best, placing second over all nationwide, while Florida has 10, the fourth most. This is no doubt due in good part to the reform efforts of George W. and Jeb Bush, who — like Newsweek — have made standardized test results a true measure of academic excellence.
  • Of the nation’s 26,000 high schools, about 2,000 sent data, and of those, 1,000 were named to the list, meaning any school with a little gumption has a 50 percent chance of being a best.
  • My concern is that the lists are stacked. Schools with the greatest challenges can appear to be the biggest failures. At a time when public education is so data-driven, that kind of thinking can cost dedicated teachers and principals their jobs.
Javier E

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

DIIGO_FILE_HOME/7ui9/74ec4c99e72deda4a64da10692a15bf6

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

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

To Vaccinate Younger Teens, States and Cities Look to Schools, Camps, Even Beaches - Th... - 0 views

www.nytimes.com/...vaccination-younger-teens.html

pandemic history crisis vaccine

shared by aleija on 11 May 21 - No Cached
  • Hundreds of high school seniors rode in bus caravans recently to a mass vaccination site outside Hartford, Conn., where they got Covid-19 shots as a D.J. played Lady Gaga and a selfie backdrop awaited.
  • The F.D.A.’s decision, announced Monday afternoon, presents a bright new opportunity in the push for broad immunity against the coronavirus in the United States, but the challenges are more daunting than for immunizing older, more independent teenagers.
  • But with the school year ending soon, many health officials are racing against the academic clock to schedule both recommended doses, seeing schools as the best place to reach many students at once.
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  • A number of places are revving up vaccination efforts in schools. In Colorado, Denver Health will expand clinics it operates in six public schools to middle school students. For the last few weeks, it has provided 150 to 400 vaccines every Saturday and Sunday, reaching not just high school juniors and seniors but sometimes their parents and older siblings, too.
  • President Biden announced plans last week to ship doses of the Pfizer vaccine directly to pediatricians’ offices, and he said that about 20,000 pharmacy sites were also ready to administer the vaccine to younger adolescents.
  • We have to validate parental anxiety and mistrust of medicine and be very open to listening to what their experiences have been,
  • Staggering Covid shots around the routine vaccines required for school in September — which many children are behind on because of the pandemic — will be complicated.
  • My immune system is stronger than the kids’. I don’t know if they could shake off those effects as quickly as mine.
  • Within months, eligibility for the vaccines is expected to expand to even younger children. Pfizer expects to seek emergency authorization in September to administer its vaccine to children between the ages of 2 and 11. Moderna’s clinical trial results for its vaccine in 12- to 17-year-olds are expected in the next few weeks, and those from a trial of its vaccine in children 6 months to 12 years old in the second half of this year.
  • All 50 states require certain vaccines for children who attend school, but those mandates apply only to vaccines that have been fully approved by the F.D.A., a status the Covid shots have not yet achieved. And even when the F.D.A. approves the vaccines, any state-legislated mandates would most likely allow students to opt out for medical, religious and sometimes even philosophical reasons, as they do for other childhood shots.
anonymous

With Child Hunger Rising, A Federal Aid Program Has Stalled : NPR - 0 views

www.npr.org/...hasnt-gotten-to-needy-families

shared by anonymous on 15 Jan 21 - No Cached
  • When schools shut down in the spring, that raised immediate worries about the nearly 30 million children who depend on school food
  • Congress reauthorized the benefits for this current school year on Oct. 1. And the benefit was supposed to be extended to younger children as well. The potential value, estimates Bauer: $12 billion.
  • Typically, she says, when families are having trouble stretching their food budget, the adults will go without food before allowing the children to go hungry. But in April, with shutdowns at their most acute, nearly 20% of mothers said their children themselves didn't have enough to eat. That's compared with fewer than 5% in 2018.
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  • School food programs have been working hard: offering groceries, pre-prepared meals and everything in between. But as we've reported, it often isn't enough.
  • Congress passed a law giving families the cash value of the meals they missed when schools were closed.
  • if your family didn't have food stamps already, you might get a debit card in the mail with hundreds of dollars on it to spend at any grocery store. Families were eligible for $117 per child per month.
  • all by itself, Pandemic EBT, as it was known, lifted between 2.7 million and 3.9 million children out of hunger.
  • According to a report from Feeding America, 1 in 4 households with children experienced food insecurity in 2020
  • So far, so good. But the plan ran into a wall of bureaucracy. One complication was that this fall, not every school around the country was closed all month. Closures varied week to week, state to state, district to district, and even school to school.
  • States were supposed to calculate the number of missed meals and give the money out equitably.
  • And so as a result, everything has been in a holding pattern."
  • The U.S. Department of Agriculture didn't issue guidance to states on plans for how to do this for six weeks. So far, they have approved only the plans from Massachusetts, Indiana and Rhode Island. And they haven't yet touched the issue of how to give out the money to children under 6.
  • USDA remains committed to providing states with technical assistance that delivers benefits to eligible children and responds to changes in schools' instructional models and children's eligibility over the course of the school year. USDA will continue to actively partner with states to understand their concerns, streamline processes, and provide benefits in accordance with our authority."
  • "The long and short of it is for the past three-plus months, states should have been able to distribute more than $100 of food benefits per child [per month]," she says. "And USDA is not making it easy for any state to roll out this program."
Javier E

Colleges are turning students' phones into surveillance machines - The Washington Post - 0 views

www.washingtonpost.com/...g-locations-hundreds-thousands

surveillance college tech culture privacy

shared by Javier E on 26 Dec 19 - No Cached
  • When Syracuse University freshmen walk into professor Jeff Rubin’s Introduction to Information Technologies class, seven small Bluetooth beacons hidden around the Grant Auditorium lecture hall connect with an app on their smartphones and boost their “attendance points.”
  • And when they skip class? The SpotterEDU app sees that, too, logging their absence into a campus database that tracks them over time and can sink their grade. It also alerts Rubin, who later contacts students to ask where they’ve been. His 340-person lecture has never been so full.“They want those points,” he said. “They know I’m watching and acting on it. So, behaviorally, they change.”
  • Dozens of schools now use such technology to monitor students’ academic performance, analyze their conduct or assess their mental health.
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  • The tracking systems, they worry, will infantilize students in the very place where they’re expected to grow into adults, further training them to see surveillance as a normal part of living, whether they like it or not.
  • A flood of cameras, sensors and microphones, wired to an online backbone, now can measure people’s activity and whereabouts with striking precision, reducing the mess of everyday living into trend lines that companies promise to help optimize.
  • “Graduates will be well prepared … to embrace 24/7 government tracking and social credit systems,” one commenter on the Slashdot message board said. “Building technology was a lot more fun before it went all 1984.”
  • Instead of GPS coordinates, the schools rely on networks of Bluetooth transmitters and wireless access points to piece together students’ movements from dorm to desk. One company that uses school WiFi networks to monitor movements says it gathers 6,000 location data points per student every day.
  • The dream of some administrators is a university where every student is a model student, adhering to disciplined patterns of behavior that are intimately quantified, surveilled and analyzed
  • “These administrators have made a justification for surveilling a student population because it serves their interests, in terms of the scholarships that come out of their budget, the reputation of their programs, the statistics for the school,”
  • one feeling is almost universally shared, according to interviews with more than a dozen students and faculty members: that the technology is becoming ubiquitous, and that the people being monitored — their peers, and themselves — can’t really do anything about it.
  • “We’re reinforcing this sense of powerlessness … when we could be asking harder questions, like: Why are we creating institutions where students don’t want to show up?”
  • SpotterEDU chief Rick Carter, a former college basketball coach, said he founded the app in 2015 as a way to watch over student athletes: Many schools already pay “class checkers” to make sure athletes remain eligible to play.
  • “Students today have so many distractions,” said Tami Chievous, an associate athletic director at the University of Missouri, where advisers text some freshmen athletes if they don’t show up within five minutes of class. “We have to make sure they’re doing the right thing.”
  • Students’ attendance and tardiness are scored into a point system that some professors use for grading, Carter said, and schools can use the data to “take action” against truant students, such as grabbing back scholarship funds
  • For even more data, schools can turn to the Austin-based start-up Degree Analytics, which uses WiFi check-ins to track the movements of roughly 200,000 students across 19 state universities, private colleges and other schools.
  • Benz tells school administrators that his system can solve “a real lack of understanding about the student experience”: By analyzing campus WiFi data, he said, 98 percent of their students can be measured and analyzed.
  • A classifier algorithm divides the student body into peer groups — “full-time freshmen,” say, or “commuter students” — and the system then compares each student to “normal” behavior, as defined by their peers. It also generates a “risk score” for students based around factors such as how much time they spent in community centers or at the gym.
  • Some administrators love the avalanche of data these kinds of WiFi-based systems bring. “Forget that old ominous line, ‘We know where you live.’ These days, it’s, ‘We know where you are,’ ” Purdue University president Mitch Daniels wrote last year about his school’s location-tracking software. “Isn’t technology wonderful?”
  • If these systems work so well in college, administrators might argue, why not high school or anywhere else?
  • He now says he wishes schools would share the data with parents, too. “I just cut you a $30,000 check,” he said, “and I can’t find out if my kid’s going to class or not?”
  • Some parents, however, wish their children faced even closer supervision. Wes Grandstaff, who said his son, Austin, transformed from a struggling student to college graduate with SpotterEDU’s help, said the added surveillance was worth it: “When you’re a college athlete, they basically own you, so it didn’t matter what he felt: You’re going to get watched and babysat whether you like it or not.”
  • Joanna Grama, an information-security consultant and higher-education specialist who has advised the Department of Homeland Security on data privacy, said she doubted most students knew they were signing up for long-term monitoring when they clicked to connect to the campus WiFi.
  • “At what point in time do we start crippling a whole generation of adults, human beings, who have been so tracked and told what to do all the time that they don’t know how to fend for themselves?” she said. “Is that cruel? Or is that kind?”
Javier E

A Racial Slur, a Viral Video, and a Reckoning - The New York Times - 0 views

www.nytimes.com/...mmy-galligan-racial-slurs.html

crisis culture racism video cancel culture high school

shared by Javier E on 26 Dec 20 - No Cached
  • The consequences were swift. Over the next two days, Ms. Groves was removed from the university’s cheer team. She then withdrew from the school under pressure from admissions officials, who told her they had received hundreds of emails and phone calls from outraged alumni, students and the public.
  • Ms. Groves was among many incoming freshmen across the country whose admissions offers were revoked by at least a dozen universities after videos emerged on social media of them using racist language.
  • In one sense, the public shaming of Ms. Groves underscores the power of social media to hold people of all ages accountable, with consequences at times including harassment and both online and real-world “cancellation.”
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  • But the story behind the backlash also reveals a more complex portrait of behavior that for generations had gone unchecked in schools in one of the nation’s wealthiest counties, where Black students said they had long been subjected to ridicule. “Go pick cotton,” some said they were told in class by white students.
  • The use of the slur by a Heritage High School student was not shocking, many said. The surprise, instead, was that Ms. Groves was being punished for behavior that had long been tolerated.
  • The Loudoun County suburbs are among the wealthiest in the nation, and the schools consistently rank among the top in the state.
  • In interviews, current and former students of color described an environment rife with racial insensitivity, including casual uses of slurs.
  • A report commissioned last year by the school district documented a pattern of school leaders ignoring the widespread use of racial slurs by both students and teachers, fostering a “growing sense of despair” among students of color, some of whom faced disproportionate disciplinary measures compared with white students.
  • “It is shocking the extent to which students report the use of the N-word as the prevailing concern,” the report said. School system employees also had a “low level of racial consciousness and racial literacy,” while a lack of repercussions for hurtful language forced students into a “hostile learning environment,” it said.
  • Mr. Galligan recalled being mocked with a racial slur by students and getting laughed at by a white classmate after their senior-year English teacher played an audio recording of the 1902 novella “Heart of Darkness” that contained the slur.During that school year, Mr. Galligan said, the same student made threatening comments about Muslims in an Instagram video. Mr. Galligan showed the clip to the school principal, who declined to take action, citing free speech and the fact that the offensive behavior took place outside school. “I just felt so hopeless,” Mr. Galligan recalled.
  • In the wake of the report’s publication, the district in August released a plan to combat systemic racism. The move was followed by a formal apology in September for the district’s history of segregation.
  • Ms. Groves said the video began as a private Snapchat message to a friend. “At the time, I didn’t understand the severity of the word, or the history and context behind it because I was so young,” she said in a recent interview, adding that the slur was in “all the songs we listened to, and I’m not using that as an excuse.”
  • “It honestly disgusts me that those words would come out of my mouth,” Mimi Groves said of her video. “How can you convince somebody that has never met you and the only thing they’ve ever seen of you is that three-second clip?
  • Ms. Groves said racial slurs and hate speech were not tolerated by her parents, who run a technology company and had warned their children to never post anything online that they would not say in person or want their parents and teachers to read.
  • The day after the video went viral, Ms. Groves tried to defend herself in tense calls with the university. But the athletics department swiftly removed Ms. Groves from the cheer team. And then came the call in which admissions officials began trying to persuade her to withdraw, saying they feared she would not feel comfortable on campus.
  • “We just needed it to stop, so we withdrew her,” said Mrs. Groves, adding that the entire experience had “vaporized” 12 years of her daughter’s hard work. “They rushed to judgment and unfortunately it’s going to affect her for the rest of her life.”
  • Since the racial reckoning of the summer, many white teenagers, when posting dance videos to social media, no longer sing along with the slur in rap songs. Instead, they raise a finger to pursed lips. “Small things like that really do make a difference,” Mr. Galligan said.
  • Mr. Galligan thinks a lot about race, and the implications of racial slurs. He said his father was often the only white person at maternal family gatherings, where “the N-word is a term that is thrown around sometimes” by Black relatives. A few years ago, he said his father said it aloud, prompting Mr. Galligan and his sister to quietly take him aside and explain that it was unacceptable, even when joking around.
  • For his role, Mr. Galligan said he had no regrets. “If I never posted that video, nothing would have ever happened,” he said. And because the internet never forgets, the clip will always be available to watch.
  • “I’m going to remind myself, you started something,” he said with satisfaction. “You taught someone a lesson.”
rerobinson03

Opinion | How Betsy DeVos Has Influenced Education Policy's Future - The New York Times - 0 views

www.nytimes.com/...betsy-devos-education.html

shared by rerobinson03 on 01 Dec 20 - No Cached
  • hough Ms. DeVos has been mostly stymied, both by Trumpism’s policy indifference and progressive opposition, her legacy will still be far-reaching and long-lasting. This is not a result of what she made, but of what she broke:
  • Yet Ms. DeVos has also elevated the education policy agenda of the far right, giving voice and legitimacy to a campaign to fundamentally dismantle public education. That campaign, pursued for the past few decades only in deep-red
  • states, and often perceived as belonging to the libertarian fringe, has become the de facto agenda of the Republican Party.
  • ...6 more annotations...
  • More than three decades ago, conventional Republicans and centrist Democrats signed on to an unwritten treaty. Conservatives agreed to mute their push for private school vouchers, their preference for religious schools and their desire to slash spending on public school systems. In return, Democrats effectively gave up the push for school integration and embraced policies that reined in teachers unions.
  • Curiously, the only time during her tenure that she prominently supported standardized testing was during the pandemic — a move seemingly intended to make public schools, which would obviously struggle to manage the task, look bad.
  • $5 billion annual tax credit for private school tuition, Ms. DeVos and her allies have made tremendous inroads at the state level.
  • And this past summer, the Supreme Court in Espinoza v. Montana declared that states could not bar religious schools from participating in state programs that provide scholarships to students attending private schools, clearing the way for further private expansion.
  • To capitalize on voter dissatisfaction with education policies in the coming years, Democrats can no longer lean on maligning Ms. DeVos.
  • And while Mr. Biden’s expansive (and expensive) education plans will confront the harsh reality of partisan division in Congress, he is guaranteed a powerful megaphone — one that he’ll share, not just with the next secretary of education, but with a former high-school teacher and current community-college professor, Jill Biden.
Javier E

No Rich Child Left Behind - NYTimes.com - 0 views

opinionator.blogs.nytimes.com/...no-rich-child-left-behind

education inequality early learning

shared by Javier E on 20 Jun 13 - No Cached
  • In the 1980s, on an 800-point SAT-type test scale, the average difference in test scores between two such children would have been about 90 points; today it is 125 points. This is almost twice as large as the 70-point test score gap between white and black children. Family income is now a better predictor of children’s success in school than race.
  • e proportion of students from upper-income families who earn a ba
  • chelor’s degree has increased by 18 percentage points over a 20-year period, while the completion rate of poor students has grown by only 4 points.
  • ...23 more annotations...
  • new research by the Harvard political scientist Robert D. Putnam and his colleagues shows that the rich-poor gaps in student participation in sports, extracurricular activities, volunteer work and church attendance have grown sharply as well.
  • average test scores on the National Assessment of Educational Progress, the so-called Nation’s Report Card, have been rising — substantially in math and very slowly in reading — since the 1970s.
  • The most potent development over the past three decades is that the test scores of children from high-income families have increased very rapidly.
  • the rich now outperform the middle class by as much as the middle class outperform the poor. Just as the incomes of the affluent have grown much more rapidly than those of the middle class over the last few decades, so, too, have most of the gains in educational success accrued to the children of the rich.
  • For the past few years, alongside other scholars, I have been digging into historical data to understand
  • It’s not just that the rich have more money than they used to, it’s that they are using it differently. This is where things get really interesting.
  • The widening income disparity in academic achievement is not a result of widening racial gaps in achievement, either. The achievement gaps between blacks and whites, and Hispanic and non-Hispanic whites have been narrowing slowly over the last two decade
  • schools don’t seem to produce much of the disparity in test scores between high- and low-income students.
  • That isn’t to say that there aren’t important differences in quality between schools serving low- and high-income students — there certainly are — but they appear to do less to reinforce the trends than conventional wisdom would have us believe.
  • The academic gap is widening because rich students are increasingly entering kindergarten much better prepared to succeed in school than middle-class students. This difference in preparation persists through elementary and high school.
  • one part of the explanation for this is rising income inequality
  • the incomes of the rich have grown faster over the last 30 years than the incomes of the middle class and the poor. Money helps families provide cognitively stimulating experiences for their young children because it provides more stable home environments, more time for parents to read to their children, access to higher-quality child care and preschool
  • The average 9-year-old today has math skills equal to those her parents had at age 11, a two-year improvement in a single generation. The gains are not as large in reading and they are not as large for older students, but there is no evidence that average test scores have declined over the last three decades for any age or economic group.
  • High-income families are increasingly focusing their resources — their money, time and knowledge of what it takes to be successful in school — on their children’s cognitive development and educational success. They are doing this because educational success is much more important than it used to be, even for the rich.
  • even though middle-class and poor families are also increasing the time and money they invest in their children, they are not doing so as quickly or as deeply as the rich.
  • from 1972 to 2006 high-income families increased the amount they spent on enrichment activities for their children by 150 percent, while the spending of low-income families grew by 57 percent over the same time period
  • the amount of time parents spend with their children has grown twice as fast since 1975 among college-educated parents as it has among less-educated parents.
  • much of our public conversation about education is focused on the wrong culprits: we blame failing schools and the behavior of the poor for trends that are really the result of deepening income inequality and the behavior of the rich.
  • not only are the children of the rich doing better in school than even the children of the middle class, but the changing economy means that school success is increasingly necessary to future economic success, a worrisome mutual reinforcement of trends that is making our society more socially and economically immobile.
  • the rapid growth in the rich-poor educational gap provides a ray of hope: if the relationship between family income and educational success can change this rapidly, then it is not an immutable, inevitable pattern. What changed once can change again. Policy choices matter more than we have recently been taught to think.
  • how can we move toward a society in which educational success is not so strongly linked to family background? Maybe we should take a lesson from the rich and invest much more heavily as a society in our children’s educational opportunities from the day they are born. Investments in early-childhood education pay very high societal dividends. That means investing in developing high-quality child care and preschool that is available to poor and middle-class children. It also means recruiting and training a cadre of skilled preschool teachers and child care providers.
  • improving the quality of our parenting and of our children’s earliest environments may be even more important. Let’s invest in parents so they can better invest in their children.
  • Fundamentally, it means rethinking our still-persistent notion that educational problems should be solved by schools alone.
Javier E

The Great Stagnation of American Education - NYTimes.com - 0 views

opinionator.blogs.nytimes.com/...agnation-of-american-education

education US history

shared by Javier E on 14 Sep 13 - No Cached
  • For most of American history, parents could expect that their children would, on average, be much better educated than they were. But that is no longer true.
  • From 1891 to 2007, real economic output per person grew at an average rate of 2 percent per year — enough to double every 35 years. The average American was twice as well off in 2007 as in 1972, four times as well off as in 1937, and eight times as well off as in 1902. It’s no coincidence that for eight decades, from 1890 to 1970, educational attainment grew swiftly. But since 1990, that improvement has slowed to a crawl.
  • The surge in high school graduation rates — from less than 10 percent of youth in 1900 to 80 percent by 1970 — was a central driver of 20th-century economic growth. But the percentage of 18-year-olds receiving bona fide high school diplomas fell to 74 percent in 2000
  • ...14 more annotations...
  • Growth in annual average economic output per capita has slowed from the century-long average of 2 percent, to 1.3 percent over the past 25 years, to a mere 0.7 percent over the past decade.
  • The gains in income since the 2007-9 Great Recession have flowed overwhelmingly to those at the top, as has been widely noted. Real median family income was lower last year than in 1998.
  • There are numerous causes of the less-than-satisfying economic growth in America: the retirement of the baby boomers, the withdrawal of working-age men from the labor force, the relentless rise in the inequality of the income distribution and, as I have written about elsewhere, a slowdown in technological innovation.
  • Education deserves particular focus because its effects are so long-lasting. Every high school dropout becomes a worker who likely won’t earn much more than minimum wage, at best, for the rest of his or her life.
  • The premium that employers pay to a college graduate compared with that to a high school graduate has soared since 1970, because of higher demand for technical and communication skills at the top of the scale and a collapse in demand for unskilled and semiskilled workers at the bottom.
  • research has shown that high-discipline, “no-excuses” charter schools, like those run by the Knowledge Is Power Program and the Harlem Children’s Zone, have erased racial achievement gaps. This model suggests that a complete departure from the traditional public school model, rather than pouring in more money per se, is needed.
  • For most of the postwar period, the G.I. Bill, public and land-grant universities and junior colleges made a low-cost education more accessible in the United States than anywhere in the world. But after leading the world in college completion, America has dropped to 16th.
  • The cost of a university education has risen faster than the rate of inflation for decades. Between 2008 and 2012 state financing for higher education declined by 28 percent
  • Two-year community colleges enroll 42 percent of American undergraduates. The Center on International Education Benchmarking reports that only 13 percent of students in two-year colleges graduate in two years; that figure rises to a still-dismal 28 percent after four year
  • Compared with other nations where students learn several languages and have math homework in elementary school, the American system expects too little. Parental expectations also matter: homework should be emphasized more, and sports less.
  • family breakdown is now biracial.” Among lower-income whites, the proportion of children living with both parents has plummeted over the past half-century
  • the holders of G.E.D.’s performed no better economically than high school dropouts and that the rising share of young people who are in prison rather than in school plays a small but important role in the drop in graduation rates.
  • Lacking in the American system is a well-organized funnel between community colleges and potential blue-collar employers, as in the renowned apprenticeship system in Germany.
  • In Canada, each province manages and finances education at the elementary, secondary and college levels, thus avoiding the inequality inherent in America’s system of local property-tax financing for public schools. Tuition at the University of Toronto was a mere $5,695 for Canadian arts and science undergraduates last year, compared with $37,576 at Harvard. It should not be surprising that the Canadian college completion rate is about 15 percentage points above the American rate.
rachelramirez

Students of Color Are Much More Likely to Attend High-Poverty Schools - The Atlantic - 0 views

www.theatlantic.com/...471414

students atlantic politics US education policy

shared by rachelramirez on 04 Mar 16 - No Cached
  • The Concentration of Poverty in American Schools
  • That assessment points to one overwhelming conclusion: economic isolation and the concentration of poverty among students of color afflicts not only a few struggling cities, but virtually all cities—including many that have seen the most robust growth in jobs, incomes and population since the Great Recession.
  • In about half of the largest 100 cities, most African American and Latino students attend schools where at least 75 percent of all students qualify as poor or low-income under federal guidelines.
  • ...7 more annotations...
  • Following federal guidelines, the National Equity Atlas defines low-income students as those eligible for the federal free- and reduced-lunch program.
  • Educational reformers are quick to underscore that in individual schools around the country dedicated teachers and principals have produced impressive results even for students submerged in communities of pervasive poverty. But, overall, concentrated poverty is tightly correlated with gaps in educational achievement.
  • Researchers have found that the single-most powerful predictor of racial gaps in educational achievement is the extent to which students attend schools surrounded by other low-income students.
  • But the weight of socioeconomic disadvantage—or, on the other side of the scale, of advantage—is really quite big. We don’t have much evidence of places that have been systematically successful when they serve very large populations of low-income students. It’s a big lift.“
  • In Chicago, 96 percent of both black and Latino students attend majority-poverty schools. In New York City, 96 percent of black and 95 percent of Latino students attend majority low-income schools.
  • Figures are available for whites in 95 cities. Only in 35 of them (or almost 37 percent) do most white students attend schools where a majority of their classmates qualify as poor
  • Socioeconomic integration is a legal alternative to racial reintegration—ruled unconstitutional by the Supreme Court in 2007 in the case of Parents Involved v. Seattle—that largely produces the same effect. It is also more popular option among parents than citywide busing because they want their children to attend nearby schools, said Brad Lander, a member of the New York City Council.
millerco

Women's March organizers are planning a national student walkout to protest gun violenc... - 0 views

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

US politics walkout gun-control

shared by millerco on 19 Feb 18 - No Cached
  • Women's March organizers are encouraging students, teachers and their allies to walk out of schools on March 14 to protest gun violence.
  • They're demanding that Congress take legislative action on gun control in the wake of last week's deadly school shooting in Florida instead of merely tweeting their thoughts and prayers.
  • "Students and staff have the right to teach and learn in an environment free from the worry of being gunned down in their classrooms or on their way home from school," reads the group's statement. "Parents have the right to send their kids to school in the mornings and see them home alive at the end of the day."
  • ...2 more annotations...
  • The event is the brainchild of EMPOWER, the Woman's March youth branch, and will take place exactly one month after the shooting at Marjory Stoneman Douglas High School in Parkland, Florida. It's scheduled to begin at 10 a.m. in every time zone and last for 17 minutes -- one for each victim who lost their life in the massacre.
  • Students who survived the shooting in Florida are speaking out in hopes that no more schools face a similar tragedy, and they're planning to protest in Washington, D.C. on March 24 at an event organized by March For Our Lives. Another national walkout is slated for April 20, the nineteenth anniversary of the Columbine shooting in Colorado.
anonymous

President Biden Will Revisit Trump Rules on Campus Sexual Assault - The New York Times - 0 views

www.nytimes.com/...joe-biden-title-ix.html

politics

shared by anonymous on 09 Mar 21 - No Cached
  • The Biden administration will examine regulations by Betsy DeVos that gave the force of law to rules that granted more due-process rights to students accused of sexual assault.
  • President Biden on Monday directed the Education Department to conduct an expansive review of all policies on sex and gender discrimination and violence in schools, effectively beginning his promised effort to dismantle Trump-era rules on sexual misconduct that afforded greater protections to students accused of assault.
  • WASHINGTON — President Biden on Monday directed the Education Department to conduct an expansive review of all policies on sex and gender discrimination and violence in schools, effectively beginning his promised effort to dismantle Trump-era rules on sexual misconduct that afforded greater protections to students accused of assault.
  • ...16 more annotations...
  • one ordering the new education secretary to review those policies, and the other establishing a gender-focused White House policy council — Mr. Biden, an author of the Violence Against Women Act, waded into an area that has been important to him but has been politically charged for more than a decade.
  • “We’re looking for a process that does not turn us into courts, that allows us to treat both sides fairly and equally, and does not attempt to micromanage campus proceedings,” said Terry W. Hartle
  • Victims’ rights groups hailed the Obama-era rules for reversing longstanding practices on college campuses of sweeping sexual assault claims under the rug, and for extending wide-ranging protections from obstacles that had long stymied reporting of sexual assault. The guidance instituted a broad definition for what qualified as sexual harassment, discouraged cross-examination and required schools to use the lowest evidentiary standard in adjudicating claims.
  • The Trump administration’s rules have been in effect since August, and lawsuits that sought to overturn them — including one to delay them as colleges grappled with the coronavirus pandemic — have failed
  • The guidance, however, was also criticized by school administrators and due-process activists, who said it amounted to an illegal edict that incentivized schools to often err on the side of complainants. Hundreds of federal and state lawsuits have been filed by students accused of sexual misconduct since 2011, when the Obama administration issued its guidance, and dozens of students have won court cases against their colleges for violating their rights under those rules.
  • Civil liberties groups that endorsed those rules said they were concerned about how the Biden administration’s efforts would shake out for survivors and accused students alike.The Trump administration took into account more than 120,000 comments and several changes that victims’ rights groups pressed for, such as a dating violence definition, “rape shield” protections and mandating “supportive measures” for victims, even if they did not file a formal complaint.
  • “We have the tools that we have,” Ms. Klein said, “which are federal laws and the bully pulpit and clarity about our policy and values.”
  • Ms. DeVos strongly criticized Mr. Biden’s objections to the rule last spring, when he was the presumptive Democratic presidential nominee, telling The Washington Examiner that she was “disgusted” by his position.
  • The Biden administration’s decision to review Title IX policies also comes as states around the country introduce their own legislation to bar transgender female athletes from competing on sports teams that do not match their biological sex at birth.
  • “There are students who are raped on college campuses, and there are students who are wrongly accused, and we should not be choosing between which of those groups we wish to give justice,” Mr. Cohn said. “The one-sided rhetoric doesn’t lead us to have confidence at this point that the rights of the accused will seriously be taken into account.”
  • The Obama administration issued guidance to schools, colleges and universities that critics in and out of academia said leaned too heavily toward accusers and offered scant protections or due process for students and faculty accused of sexual harassment, assault or other misconduct. The Trump administration swept those aside and delivered the first-ever regulations on sexual misconduct, which many saw as swinging too far the other way, offering the accused too much power through guaranteed courtlike tribunals and cross-examination of accusers.
  • “The policy of this administration is that every individual, every student, is entitled to a free — a fair education free of sexual violence, and that people — all involved — have access to a fair process,” said Ms. Klein, a former senior adviser to Hillary Clinton when she was the first lady.
  • When the Trump administration’s rules were proposed, Mr. Biden said they would “return us to the days when schools swept rape and assault under the rug, and survivors were shamed into silence.”Ms. DeVos strongly criticized Mr. Biden’s objections to the rule last spring, when he was the presumptive Democratic presidential nominee, telling The Washington Examiner that she was “disgusted” by his position.
  • As vice president, Mr. Biden was integral to President Barack Obama’s efforts to overhaul Title IX, in part by issuing guidance that led to aggressive investigations of schools that had mishandled sexual assault complaints and threatened them with funding cuts. Rules proposed in 2018 by Betsy DeVos, the education secretary under President Donald J. Trump, wiped those out and cemented procedures that bolstered the due process rights of accused students.
  • “We’re really seeing it used as a way for schools to confuse and manipulate survivors, which is really what we’ve seen for decades,” Ms. Carson said of the DeVos rules. “Now it’s this really scary process on the books, and it gives the schools a way to say, ‘Do you really want to go through this?’”
  • “We have the tools that we have,” Ms. Klein said, “which are federal laws and the bully pulpit and clarity about our policy and values.”
carolinehayter

Canada mass grave: As country mourns discovery of children's remains on grounds of Kaml... - 1 views

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

politics history Culture policy

shared by carolinehayter on 01 Jun 21 - No Cached
  • Indigenous leaders and residential school survivors in Canada are calling on officials to do a thorough investigation of every former residential school in the country after the remains of more than 200 children were found on the grounds of the former Kamloops Indian Residential School.
  • "The federal government has to play a role in making sure that these families know what happened, these families know the truth, that these families can have closure and Canada can confront the reality of this genocide,"
  • The Kamloops Indian Residential school was one of the largest in Canada and operated from the late 19th century to the late 1970s. It was opened and run by the Catholic Church until the federal government took it over in the late 1960s.
  • ...3 more annotations...
  • In 2015, Canada's Truth and Reconciliation Commission released a report detailing the devastating legacy of the country's residential school system when tens of thousands of mostly indigenous children were separated from their families and forced to attend residential schools.
  • "If this happened in Kamloops, it happened in all the residential schools," Bellegarde said during a news conference in Ottawa on Monday. "And the sad part is that the survivors have known this, but nobody believed them. But here's the evidence now, the genocide of our people is very real."
  • "Sadly, this is not an exception or an isolated incident," he said during a news conference. "We're not going to hide from that. We have to acknowledge the truth. Residential schools were a reality, a tragedy that existed here, in our country, and we have to own up to it."
anonymous

What Does a More Contagious Virus Mean for Schools? - The New York Times - 0 views

www.nytimes.com/...ronavirus-variant-schools.html

shared by anonymous on 15 Jan 21 - No Cached
  • Initial reports were tinged with worry that children might be just as susceptible as adults, fueling speculation that schools might need to pre-emptively close to limit the variant’s spread.
  • Based on detailed contact-tracing of about 20,000 people infected with the new variant — including nearly 3,000 children under 10 — the report showed that young children were about half as likely as adults to transmit the variant to others.
  • The report estimated that the new variant is about 30 percent to 50 percent more contagious than its predecessors — less than the 70 percent researchers had initially estimated, but high enough that the variant is expected to pummel the United States and other countries, as it did Britain.
  • ...8 more annotations...
  • Other European countries put a premium on opening schools in September and have worked to keep them open, though the variant already has forced some to close.
  • If community prevalence rises to unmanageable levels — a likely proposition, given the surge in most states — even elementary schools may be forced to close.
  • Adolescents and teenagers between ages 10 and 19 were more likely than younger children to spread the variant, but not as likely as adults.
  • Over all, though, the variant was more contagious in each age group than previous versions of the virus.
  • In France, where the new variant has not resulted in a surge of infections so far, schools reopened earlier this month after the winter break.
  • In the United States, the variant has only been spotted in a handful of states, and still accounts for less than 0.5 percent of infections.
  • “When we look at what’s happened in the U.K. and think about this new variant, and we see all the case numbers going up, we have to remember it in the context of schools being open with virtually no modification at all,” Dr. Jenkins said. “I would like to see a real-life example of that kind of country or state or location, which has managed to control things in schools.”
  • The school Dr. Bromage’s children attend took additional precautions. For example, administrators closed the school a few days before Thanksgiving to lower the risk at family gatherings, and operated remotely the week following the holiday.Officials tested the nearly 300 students and staff at the end of that week, found only two cases, and decided to reopen.
Javier E

Trump: Public schools teach kids to 'hate their country' - The Washington Post - 0 views

www.washingtonpost.com/...-teach-kids-hate-their-country

public schools trump attack GOP ideology goal leftist

shared by Javier E on 05 Jul 20 - No Cached
  • Now, in his view, schools are teaching kids to “hate our country” with a “far-left fascism that demands absolute allegiance."
  • “If you do not speak its language, perform its rituals, recite its mantras and follow its commandments, then you will be censored, banished, blacklisted, persecuted and punished,” he said.
  • on.AD“Against every law of society and nature, our children are taught in school to hate their own country and to believe that the men and women who built it were not heroes but that were villains,”
  • ...5 more annotations...
  • “The radical view of American history is a web of lies, all perspective is removed, every virtue is obscured, every motive is twisted, every fact is distorted and every flaw is magnified until the history is purged and the record is disfigured beyond all recognition.”
  • Trump is pushing a view of public education in the country that has long been espoused by many Republicans: that public K-12 schools and institutions of higher education are cauldrons of subversion where teachers mold children into being politically correct leftists.
  • Over recent years, many state legislators have incorporated this line of thinking into their assault on public education and their funding cuts for public colleges and universities.
  • Meanwhile, Trump’s education secretary, Betsy DeVos, has made clear her disdain for public schools, once calling them “a dead end” and making her No. 1 priority the expansion of alternatives to traditional public schools.
  • This line of thinking ignores research showing that families have far more impact on the political leanings of young people than do schools and the very mission of schooling is to help young people learn to be independent thinkers who consider evidence before making decisions.
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