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bluekoenig

Coronavirus is Idling North Korea's Ships; Achieving What Sanctions Did Not - 0 views

www.nytimes.com/...coronavirus-north-korea.html

politics history crisis culture northkorea health trade medicine covid19 coronavirus

shared by bluekoenig on 26 Mar 20 - No Cached
  • bluekoenig on 26 Mar 20
     
    One of the most interesting things to come out of this pandemic is that illegal and illicit trade between North Korea and China has likely been halted due to North Korea's fear of the coronavirus. Satellite images show an unusual amount of ships sitting idle outside of Nampo, North Korea, where North Korea takes in sanctioned shipments of coal and oil forbidden by the United Nations. These ships could either be Chinese ships waiting for ports to open or Korean ships sitting idle after being pulled back from sea trading with China. North Korea was sanctioned by the UN in the first place because they were putting much of its revenue into nuclear weapons development. This could also have an impact on North Korea's agricultural industry as they depend on illicit oil to power their machines. To North Korea, the coronavirus has become more threatening than United Nations sanctions.
brookegoodman

Kaiser Wilhelm II - WWI, Abdication & Death - HISTORY - 0 views

www.history.com/...kaiser-wilhelm-ii

history

shared by brookegoodman on 21 Oct 17 - No Cached
  • Kaiser Wilhelm II was born in Potsdam, Germany, on January 27, 1859, the son of Prince Frederick Wilhelm of Prussia (1831-88) and Princess Victoria (1840-1901), the oldest daughter of Queen Victoria of England (1819-1901).
  • The political event that shaped Wilhelm was the formation of the German Empire under the leadership of Prussia in 1871.
  • Wilhelm II (1859-1941), the German kaiser (emperor) and king of Prussia from 1888 to 1918, was one of the most recognizable public figures of World War I (1914-18).
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  • He spent the rest of his life in exile in the Netherlands, where he died at age 82.
  • Wilhelm’s childhood was shaped by two events, one medical and one political. His birth had been traumatic; in the course of a complicated delivery, the doctor permanently damaged Wilhelm’s left arm. In addition to its smaller size, the arm was useless for such ordinary tasks as cutting certain foods with a knife at mealtime.
  • In 1881, Wilhelm married Princess Augusta Victoria (1858-1921) of Schleswig-Holstein. The couple would go on to have seven children
  • Wilhelm damaged his political position in a number of ways. He meddled in German foreign policy on the basis of his emotions, resulting in incoherence and inconsistency in German relations with other nations. He also made a number of public blunders, the worst of which was The Daily Telegraph affair of 1908. Wilhelm gave an interview to the London-based newspaper in which he offended the British by saying such things as: “You English are mad, mad, mad as March hares.”
  • The kaiser supported the plans of Alfred von Tirpitz (1849-1930), his chief admiral, who maintained that Germany could gain diplomatic power over Britain by stationing a fleet of warships in the North Sea. By 1914, however, the naval buildup had caused severe financial problems for Wilhelm’s government.
  • Wilhelm’s behavior during the crisis that led to war in August 1914 is still controversial. There is little doubt that he had been broken psychologically by the criticism that followed the Eulenburg-Harden and Daily Telegraph scandals; he suffered an episode of depression in 1908. In addition, the kaiser was out of touch with the realities of international politics in 1914; he thought that his blood relationships to other European monarchs were sufficient to manage the crisis that followed the June 1914 assassination of the Austrian archduke Franz Ferdinand (1863-1914) in Sarajevo, Bosnia. Although Wilhelm signed the order for German mobilization following pressure from his generals–Germany declared war against Russia and France during the first week of August 1914– he is reported to have said, “You will regret this, gentlemen.”
  • In late 1918, popular unrest in Germany (which had suffered greatly during the war) combined with a naval mutiny convinced civilian political leaders that the kaiser had to abdicate to preserve order. In fact, Wilhelm’s abdication was announced on November 9, 1918, before he had actually consented to it. He agreed to leave when the leaders of the army told him he had lost their support as well. On November 10, the former emperor took a train across the border into the Netherlands, which had remained neutral throughout the war. He eventually bought a manor house in the town of Doorn, and remained there for the remainder of his life.
  • After two decades in exile, he died in the Netherlands on June 4, 1941, at the age of 82.
brookegoodman

The Guardian view on fast fashion: it can't cost the earth | Editorial | Opinion | The ... - 0 views

www.theguardian.com/...fashion-it-cant-cost-the-earth

economics crisis

shared by brookegoodman on 27 Mar 20 - No Cached
  • Fashion operates on desire. How we dress feeds off cravings to be different as well as part of a tribe; to be en vogue but ahead of the pack. The message from the high street is that such wishes can be fulfilled, and fast fashion plays on the idea that hunger can be sated immediately. But to overcome such urges we need to reflect on the fragility of our planet. This means accepting that there is a better way to keep the pleasures of fashion open to all parts of society than promoting disposable clothes as desirable. This is not just about the high cost of the £4 dress; luxury retailers such as Louis Vuitton have offered small collections every two weeks.
  • Fashion shouldn’t cost the earth. But the industry has for too long promoted overconsumption as a good thing. About a fifth of mass-produced clothing does not even sell and ends up being buried, shredded or burned. Garments now account for 8% of global greenhouse gas emissions. Synthetic fibres are being found in Arctic sea ice and in fish.
  • New research shows that 51% of Britons are opting to purchase expensive but longer-lasting clothes rather than cheaper throwaway items, up from 33% a year ago.
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  • At no other time in human history has fashion been so accessible to so many people. Technology will help to make fashion greener. Better regulation of supply chains will help too. There is a discernible shift from discarding clothes to repairing, reusing or even renting them. However, it is hard to see how this will be enough to make fashion truly sustainable if the industry still produces more and more clothes. Once normal service is resumed, we need to think again about the wisdom of fostering competitive consumption, which upholds the persistent demand for expansion, in our society.
brookegoodman

Pregnant Covid-19 patient: 'Stop going out' | World news | The Guardian - 0 views

www.theguardian.com/...ovid-19-patient-stop-going-out

crisis

shared by brookegoodman on 27 Mar 20 - No Cached
  • Struggling to breathe, a heavily pregnant British woman has pleaded with people to stop going out as she battles coronavirus in hospital.
  • Mannering, a beauty therapist from Herne Bay, Kent, is six and half months pregnant and found out after four days in hospital that she had tested positive for Covid-19.
  • In a video from her hospital bed she begged people to stay at home. “I’m telling you now, if you are going to meet your friend for a stupid beer or a sea walk because the weather is nice, you are going to take this home and you are going to kill someone, one of your family members.
brickol

Are Trump's coronavirus briefings the new 2020 campaign rallies? | US news | The Guardian - 0 views

www.theguardian.com/...riefings-2020-campaign-rallies

COVID-19 us trump

shared by brickol on 25 Mar 20 - No Cached
  • But for the absence of a sea of “Keep America Great Again” hats and Rolling Stones soundtrack, Donald Trump’s coronavirus press briefings at the White House are, critics say, increasingly resembling his 2020 re-election campaign rallies.Some critics have even called for TV networks to drop live coverage of the daily sessions because, by carrying the president’s words unfiltered, they are actively misleading their audiences and could harm public health.
  • Broadcasters were widely criticized for giving Trump’s speeches and rallies wall-to-wall coverage during the 2016 presidential election, granting him free exposure worth billions of dollars in advertising. Although campaign rallies have been suspended because of the virus, there are concerns that history is repeating itself, giving Trump an advantage over his likely opponent, Joe Biden. On Sunday and Monday, the briefings shifted to late afternoon, giving Trump access to peak viewing hours.McCurry, now a professor at Wesley Theological Seminary, said he “tends to agree” with the view that networks should not carry the entire briefings live.“Putting it on because it’s better than whatever else is available to daytime TV is not a good reason. It shouldn’t be a platform for the president to just give out his own message. It’s not reality television,” he said.
  • Perhaps sensing political opportunity, Trump moved swiftly to regain the limelight and become master of ceremonies. At times, he has reassured viewers with an uncharacteristically solemn tone. But at others, he has reverted to his buccaneering style, over-promising vaccines or therapies – forcing experts to contradict him – or throwing a tantrum at a reporter who challenged him.
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  • “These are rallies by TV press briefing from the podium and that’s not what it should be,” said Mike McCurry, who was press secretary to President Bill Clinton in the 1990s. “It’s not a substitute for a daily briefing by the press secretary, giving real information to the public, taking questions and being held accountable. It’s become a theatrical production rather than a true press briefing.”
  • “More and more each day, President Trump is using his daily briefings as a substitute for the campaign rallies that have been forced into extinction by the spread of the novel coronavirus. These White House sessions – ostensibly meant to give the public critical and truthful information about this frightening crisis – are in fact working against that end.”
  • Joe Lockhart, another former White House press secretary, acknowledged a difficult balancing act for network controllers on whether to keep broadcasting them live. “I’ve been a strong advocate of not putting the president live, taping and checking for accuracy,” he tweeted. “This situation is much tougher. His lies are outrageous and dangerous. But there is a risk of sanitizing his bizarre behavior and saying it’s just Trump. Very hard news decision.”
Javier E

Bomb cyclones set to form in North Atlantic, including Storm Dennis that will hit the U... - 0 views

www.washingtonpost.com/...ith-high-winds-phenomenal-seas

storm atlantic cyclone

shared by Javier E on 12 Feb 20 - No Cached
  • These two storms are part of a broader weather pattern featuring an ultra-intense jet stream blowing almost straight west-to-east across the North Atlantic at speeds upward of 200 mph. The powerhouse jet stream — a highway of air around 30,000 feet above the surface that helps steer storm systems — is the result of strong air pressure differences between Arctic low pressure and high pressure areas to the south
  • During the next seven days, computer models are showing the rapid development of a low pressure zone that could have a minimum central air pressure of at least four standard deviations below average for this time of year.
  • what’s especially noteworthy about this weather pattern is the frequency and intensity of the storms spawned in the North Atlantic. Very few of these storms have their minimum central air pressure drop to 930 millibars or lower. The storm east of Greenland (which helped propel Ciara into Europe) this past weekend accomplished this feat, and so could the tempest southwest of Iceland less than a week later.
andrespardo

Flooding will affect double the number of people worldwide by 2030 | Environment | The ... - 0 views

www.theguardian.com/...e-number-people-worldwide-2030

crisis global

shared by andrespardo on 23 Apr 20 - No Cached
  • The World Resources Institute, a global research group, found that 147 million people will be hit by floods from rivers and coasts annually by the end of the decade, compared with 72 million people just 10 years ago.
  • When WRI first developed its flood modeling tool in 2014, the predictions felt “like a fantasy”, said Charlie Iceland, director of water initiatives at WRI.
  • Floods are getting worse because of the climate crisis, decisions to populate high-risk areas and land sinkage from the overuse of groundwater.
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  • The effects will be less dire but still increasingly serious in the US, where the risk is highest for coastal flooding. The US ranks third among countries with the most to lose from urban coastal flooding in the next 10 years, after China and Indonesia.
  • $38bn in 2050, with half the country’s exposed population in just three states – Louisiana, Massachusetts and Florida.
  • What are now once in a lifetime floods could become daily occurrences for most of the US coastline, according to a separate study.
  • River floods will get worse in the US, but those damages will stay about the same, as large investments will be made in flood protection.
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
anonymous

Trump Inherits a Secret Cyberwar Against North Korean Missiles - The New York Times - 0 views

www.nytimes.com/...-missile-program-sabotage.html

trump north korean cyberwar politics us crisis

shared by anonymous on 04 Mar 17 - No Cached
  • Trump Inherits a Secret Cyberwar Against North Korean Missiles
  • Three years ago, President Barack Obama ordered Pentagon officials to step up their cyber and electronic strikes against North Korea’s missile program in hopes of sabotaging test launches in their opening seconds.
  • Soon a large number of the North’s military rockets began to explode, veer off course, disintegrate in midair and plunge into the sea. Advocates of such efforts say they believe that targeted attacks have given American antimissile defenses a new edge and delayed by several years the day when North Korea will be able to threaten American cities with nuclear weapons launched atop intercontinental ballistic missiles.
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  • But other experts have grown increasingly skeptical of the new approach, arguing that manufacturing errors, disgruntled insiders and sheer incompetence can also send missiles awry.
  • Advocates of the sophisticated effort to remotely manipulate data inside North Korea’s missile systems argue the United States has no real alternative because the effort to stop the North from learning the secrets of making nuclear weapons has already failed. The only hope now is stopping the country from developing an intercontinental missile, and demonstrating that destructive threat to the world.
  • The White House is also looking at pre-emptive military strike options, a senior Trump administration official said, though the challenge is huge given the country’s mountainous terrain and deep tunnels and bunkers. Putting American tactical nuclear weapons back in South Korea — they were withdrawn a quarter-century ago — is also under consideration, even if that step could accelerate an arms race with the North. 548 Comments Mr. Trump’s “It won’t happen!” post on Twitter about the North’s ICBM threat suggests a larger confrontation could be looming.“Regardless of Trump’s actual intentions,” James M. Acton, a nuclear analyst at the Carnegie Endowment for International Peace, recently noted, “the tweet could come to be seen as a ‘red line’ and hence set up a potential test of his credibility.”
maxwellokolo

North Korea launches missile - report - BBC News - 0 views

www.bbc.com/...world-asia-39175704

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  • maxwellokolo on 06 Mar 17
     
    South Korea says an unidentified missile fell into the Sea of Japan after being launched by the North.
horowitzza

North Korea fires multiple missiles The United States and South Korea are ana... - 0 views

www.yahoo.com/...s-flew-1-000-km-001140911.html

north multiple united united states launch

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  • North Korea fired four ballistic missiles early on Monday, three of which landed in Japan's exclusive economic zone
  • "South Korea and the United States are conducting a close-up analysis, regarding further information,
  • Japanese officials described the launches as a grave threat and said they lodged "strong protests" with nuclear-armed North Korea.
  • ...3 more annotations...
  • "The launches are clearly in violation of Security Council resolutions. It is an extremely dangerous action,"
  • North Korea test fired a new type of missile, known as the Pukguksong-2, into the sea early last month, and has said it will continue to launch new strategic weapons.
  • "Not only Pukguksong-2 but newer independent strategic weapons will fly high vigorously in the sky off the ground as long as the United States and the puppet regime are going ahead with their nuclear threat to us and an exercise for invasion war against the North," North Korea's Rodong Sinmun newspaper, the mouthpiece of the ruling Workers' Party said in a commentary last week.
runlai_jiang

The time when America stopped being great - BBC News - 0 views

www.bbc.com/...world-us-canada-41826022

shared by runlai_jiang on 04 Nov 17 - No Cached
  • This was the flight path I followed more than 30 years ago, as I fulfilled a boyhood dream to make my first trip to the United States.
  • Like so many new arrivals, like so many of my compatriots, I felt an instant sense of belonging, a fealty borne of familiarity.
  • McDonald's had a scratch-card promotion, planned presumably before Eastern bloc countries decided to keep their distance, offering Big Macs, Cokes and fries if Americans won gold, silver or bronze in selected events. So for weeks I feasted on free fast food, a calorific accompaniment to chants of "USA! USA!"
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  • 98
  • he buried his Democratic opponent Walter Mondale in a landslide, winning 49 out of 50 states and 58.8% of the popular vote.
  • Bill Clinton's boast of building a bridge to the 21st Century rang true, although it was emergent tech giants such as Microsoft, Apple and Google that were the true architects and engineers. Thirty years after planting the Stars and Stripes on the Sea of Tranquillity, America not only dominated outer space but cyberspace too.
  • The Los Angeles riots in 1992, sparked by the beating of Rodney King and the acquittal of the police officers charged with his assault, highlighted deep racial divisions.
  • The American compact, the bargain that if you worked hard and played by the rules your family would succeed, was no longer assumed. Between 2000 and 2011, the overall net wealth of US households fell. By 2014, the richest 1% of Americans had accrued more wealth than the bottom 90%.
  • Although his presidency did much to rescue the economy, he couldn't repair a fractured country.
  • The political map of America, rather than taking on a more purple hue, came to be rendered in deeper shades of red and blue.
  • he gang-related mayhem in his adopted home of Chicago. The mess in Washington. The opioid crisis. The health indices even pointed to a sick nation, in which the death rate was rising.
  • There were chants of "USA, USA," a staple of the billionaire's campaign rallies - usually triggered by his riff on building a wall along the Mexican border.
  • here was also an 80s vibe about the telegenic first family, who looked fresh from a set of a primetime soap, like Dynasty or Falcon Crest.
  • Trump understood this, and it explained much of his success, even if his star power came from reality TV rather than Hollywood B-movies.
  • In many ways Trump's unexpected victory marked the culmination of a large number of trends in US politics, society and culture, many of which are rooted in that end-of-century period of American dominion.
anonymous

Donald Trump warns 'dictators' as Japan visit launches Asia tour | US news | The Guardian - 0 views

www.theguardian.com/...-arrives-in-japan-on-asia-tour

politics US Crisis trump policy japan asia northkorea

shared by anonymous on 05 Nov 17 - No Cached
  • Donald Trump has begun a tour of Asia with a warning that “no dictator” should underestimate America, in a thinly veiled reference to the North Korean leader, Kim Jong-un.
  • North Korea marked Trump’s arrival in Japan by warning the “spiritually unstable” president not to make “reckless remarks” about the regime in Pyongyang.
  • In what many believe is a low-risk start to a 12-day visit that will include stops in South Korea, China, Vietnam and the Philippines, Trump praised US servicemen and women and their counterparts from Japan, a “treasured partner and crucial ally”.
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  • North Korea has launched two ballistic missiles over northern Japan in recent months, and has threatened to conduct a hydrogen bomb test in the Pacific Ocean to demonstrate it has developed the means to threaten the US mainland with nuclear weapons.Trump said the US-Japan alliance had been the cornerstone of regional security for the past six decades, adding: “We dominate the sky, we dominate the sea, we dominate the land and space.”
  • Trump’s bellicose rhetoric targeting Kim Jong-un has unsettled Moon, a liberal who this week said no military action should be taken on the Korean peninsula without his consent.Trump defended his provocative remarks about the North Korean nuclear crisis en route to Japan from Hawaii earlier Sunday.
  • Jonathan Pollack, a senior fellow at the Brookings Institution in Washington, said the trip comes “at a very inopportune time for the president. He is under growing domestic vulnerabilities that we all know about, hour to hour,” he said.
anonymous

Trump sarcastically responds to Kim Jong Un insults - CNNPolitics - 0 views

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

politics US trump

shared by anonymous on 12 Nov 17 - No Cached
  • Donald Trump sarcastically responded to North Korea's insults that described him as a "destroyer" who "begged for nuclear war" during his tour of Asia.
  • In a statement lashing out at Trump on Saturday, North Korea also referred to him as a "dotard," a word meaning a very old person, and one the reclusive nation has used on him in the past. Trump fired back hours later. "Why would Kim Jong-un insult me by calling me 'old,' when I would NEVER call him 'short and fat?' Oh well, I try so hard to be his friend - and maybe someday that will happen!" Trump tweeted.
  • "The weapons you are acquiring are not making you safer, they are putting your regime in grave danger," Trump said about North Korea during an address at South Korea's National Assembly in Seoul. "Every step you take down this dark path increases the peril you face."
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  • The US on Saturday began a three-carrier strike force exercise in the Western Pacific. It involves the USS Ronald Reagan, the USS Nimitz and the USS Theodore Roosevelt. The exercise, set to continue through Tuesday, will involve operations showing the Navy's ability to operate multiple carrier strike groups as a coordinated effort, it said in a release.The strike force plans to conduct air defense drills, sea surveillance, defensive air combat training as well as other maneuvers.
millerco

North Korea Says It Has the Right to Shoot Down U.S. Warplanes - The New York Times - 0 views

www.nytimes.com/...trump-north-korea.html

Us history Trump politics north korea kim jong-un

shared by millerco on 25 Sep 17 - No Cached
  • North Korea Says It Has the Right to Shoot Down U.S. Warplanes
  • North Korea’s foreign minister escalated tensions with the United States on Monday, saying that President Trump’s threatening comments about the country and its leadership were “a declaration of war” and that North Korea had the right to shoot down American warplanes, even if they are not in North Korean air space.
  • “The whole world should clearly remember it was the U.S. who first declared war on our country,” the foreign minister, Ri Yong-ho, told reporters
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  • “Since the United States declared war on our country, we will have every right to make countermeasures, including the right to shoot down United States strategic bombers even when they are not inside the airspace border of our country,” he said.
  • The North’s leader, Kim Jong-un, said last week: “Now that Trump has denied the existence of and insulted me and my country in front of the eyes of the world and made the most ferocious declaration of a war in history that he would destroy the D.P.R.K. [Democratic People’s Republic of Korea], we will consider with seriousness exercising of a corresponding, highest level of hard-line countermeasure in history.”
  • Referring to Mr. Trump’s assertion that the North Korean leadership may not “be around much longer,” Mr. Ri said that the question of “who would be around much longer will be answered” by North Korea.
  • While North Korea has reserved the right to take pre-emptive action against the United States and South Korea, Mr. Ri’s threat to shoot down American planes in international airspace was a new element in the standoff.
  • Mr. Ri, speaking two days after American warplanes flew close to the North’s coast, added that “in light of the declaration of war by Trump, all options will be on the operations table of the supreme leadership” of North Korea.
  • The Pentagon said on Saturday that the Air Force had sent B-1B bombers and F-15C fighters over waters north of the Demilitarized Zone that separates the two Koreas, in response to what it called the North Korean government’s “reckless behavior.”
  • It was the farthest north “any U.S. fighter or bomber aircraft have flown off North Korea’s coast in the 21st century,”
  • In April 1969, North Korean fighter jets shot down an unarmed United States Lockheed EC-121 spy plane on a North Korean intelligence-gathering mission over the Sea of Japan, with a loss of 31 American lives.
Javier E

How Big Business Got Brazil Hooked on Junk Food - The New York Times - 0 views

www.nytimes.com/...brazil-obesity-nestle.html

brazil junk food nutrition industry obesity

shared by Javier E on 17 Sep 17 - No Cached
  • As their growth slows in the wealthiest countries, multinational food companies like Nestlé, PepsiCo and General Mills have been aggressively expanding their presence in developing nations, unleashing a marketing juggernaut that is upending traditional diets from Brazil to Ghana to India.
  • reveals a sea change in the way food is produced, distributed and advertised across much of the globe. The shift, many public health experts say, is contributing to a new epidemic of diabetes and heart disease, chronic illnesses that are fed by soaring rates of obesity in places that struggled with hunger and malnutrition just a generation ago.
  • Across the world, more people are now obese than underweight. At the same time, scientists say, the growing availability of high-calorie, nutrient-poor foods is generating a new type of malnutrition, one in which a growing number of people are both overweight and undernourished.
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  • “The prevailing story is that this is the best of all possible worlds — cheap food, widely available. If you don’t think about it too hard, it makes sense,”
  • A closer look, however, reveals a much different story, he said. “To put it in stark terms: The diet is killing us.”
  • Part of the problem, he added, is a natural tendency for people to overeat as they can afford more food.
  • The prevalence of obesity has doubled in 73 countries since 1980, contributing to four million premature deaths, the study found.
  • The story is as much about economics as it is nutrition. As multinational companies push deeper into the developing world, they are transforming local agriculture, spurring farmers to abandon subsistence crops in favor of cash commodities like sugar cane, corn and soybeans — the building blocks for many industrial food products.
  • the rising clout of big food companies also translates into political influence, stymieing public health officials seeking soda taxes or legislation aimed at curbing the health impacts of processed food.
  • For a growing number of nutritionists, the obesity epidemic is inextricably linked to the sales of packaged foods, which grew 25 percent worldwide from 2011 to 2016, compared with 10 percent in the United States,
  • The same trends are mirrored with fast food, which grew 30 percent worldwide from 2011 to 2016, compared with 21 percent in the United States
  • For some companies, that can mean specifically focusing on young people, as Ahmet Bozer, president of Coca-Cola International, described to investors in 2014. “Half the world’s population has not had a Coke in the last 30 days,” he said. “There’s 600 million teenagers who have not had a Coke in the last week. So the opportunity for that is huge.”
  • , Brazil is a microcosm of how growing incomes and government policies have led to longer, better lives and largely eradicated hunger.
  • now the country faces a stark new nutrition challenge: over the last decade, the country’s obesity rate has nearly doubled to 20 percent, and the portion of people who are overweight has nearly tripled to 58 percent. Each year, 300,000 people are diagnosed with Type II diabetes, a condition with strong links to obesity.
Javier E

The emerging unholy alliance between hawkish Democrats and neoconservatives - The Washi... - 0 views

www.washingtonpost.com/...7-9d08-b79f191668ed_story.html

foreign policy gop neoconservatism policy

shared by Javier E on 08 Aug 17 - No Cached
  • In the first six months of this year, as Nick Turse reports in the Nation, U.S. Special Operations forces operated in a staggering 137 countries, 70 percent of the nations in the world.
  • Both the Republican neocons and the Democratic indispensable-nation crowd scorned Obama for being weak, for not sufficiently bombing Syria, for not being tougher on Russia. Yet Obama left office with U.S. service members engaged in Afghanistan, Iraq and Syria, dropping bombs from drones on seven nations, and moving toward a confrontation with China in the South China Sea and toward a new Cold War with Russia. His last budget called for large increases in Pentagon spending that is already, in real dollars, equal to what it was at the end of the Cold War. For the foreign policy establishment, this somehow verges on isolationism.
Javier E

Mis-Educating the Young - The New York Times - 0 views

www.nytimes.com/...mis-educating-the-young.html

youth crisis mature twenties career

shared by Javier E on 27 Jun 17 - No Cached
  • While in school, her thinking was station to station: take that test, apply to that college, aim for a degree. But in young adulthood, there are no more stations. Everything is open seas. Your main problems are not about the assignment right in front of you; they are about the horizon far away. What should you be steering toward? It requires an entirely different set of navigational skills.
  • one of the oddest phenomena of modern life. Childhood is more structured than it has ever been. But then the great engine of the meritocracy spits people out into a young adulthood that is less structured than it has ever been.
  • There used to be certain milestones that young adults were directed toward by age 27: leaving home, becoming financially independent, getting married, buying a house, having a child. But the information economy has scrambled those timetables. Current 20-somethings are much less likely to do any of those things by 30. They are less likely to be anchored in a political party, church or some other creedal community.
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  • When I graduated from college there was a finite number of career ladders in front of me: teacher, lawyer, doctor, business. Now college graduates enter a world with four million footstools. There are many more places to perch (a start-up, an NGO, a coffee shop, a consultancy) but few of the footstools pay a sustaining wage, seem connected with the others or lead to a clear ladder of rungs to climb upward.
  • People in their 20s seem to be compelled to bounce around more, popping up here and there, quantumlike, with different jobs, living arrangements and partners while hoping that all these diverse experiences magically add up to something.
  • Naturally enough, their descriptions of their lives are rife with uncertainty and anxiety
  • All the while social media makes the comparison game more intrusive than ever, and nearly everybody feels as if he or she is falling behind.
  • And how do we as a society prepare young people for this uncertain phase? We pump them full of vapid but haunting praise about how talented they are and how their future is limitless
  • we preach a gospel of autonomy that says all the answers to the deeper questions in life are found by getting in touch with your “true self,” whatever the heck that is.
  • Now I think that laissez-faire attitude trivializes the experiences of young adulthood and condescends to the people going through them.
  • telling people “30 is the new 20” is completely counterproductive.
  • colleges have to do much more to put certain questions on the table, to help students grapple with the coming decade of uncertainty: What does it mean to be an adult today? What are seven or 10 ways people have found purpose in life? How big should I dream or how realistic should I be? What are the criteria we should think about before shacking up? What is the cure for sadness? What do I want and what is truly worth wanting?
  • Before, there were social structures that could guide young adults as they gradually figured out the big questions of life. Now, those structures are gone. Young people are confronted by the existential questions right away. They’re going to feel lost if they have no sense of what they’re pointing toward, if they have no vision of the holy grails on the distant shore.
Javier E

Shock and Awe: Nat Turner and the Old Dominion - Talking Points Memo - 0 views

talkingpointsmemo.com/...at-turner-and-the-old-dominion

slavery rebellion revolt history Us culture memory monument virginia

shared by Javier E on 28 Sep 17 - No Cached
  • The write-up in the Richmond Times-Dispatch says Turner is “seen as a freedom fighter by many and a mass murderer by others.” The simple truth is that he was unquestionably both. That is how slave revolts work.
  • sometime in the last year or so, I saw a photo collection of anti-slavery monuments and statues from across the Americas. Most are symbolized statues of a slave breaking chains, like this photograph of the monument to Bussa, the leader of a slave revolt in Barbados in 1816. I’m sure they exist somewhere. But this kind of memorialization is almost totally absent in the US.
  • public memorials – ones created under the auspices of governments – about slavery itself or monuments to resistance to slavery are rare.
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  • Memorializing Turner or other slave rebels has simply been a step too far in the US, at least until now. In a sense, this is hardly surprising. The South is covered with monuments to men who fought a war to preserve slavery. They are only now starting to come down. Most still stand.
  • The state of Virginia executed Turner. The state must still consider him a criminal. He hasn’t been pardoned or exonerated. Now it’s memorializing him. That is a sea change and I suspect still a highly controversial one
  • coming to the terms with the brutality of slave revolts brings the brutality and violence of slavery itself to the fore in a way America has seldom publicly faced
  • Honoring Turner means that his actions were laudatory and merit public memorialization. But his actions involved killing families and small children in their beds. If such actions, which are normally among the worst we can imagine, merit praise and public honor, the system they were meant to fight and destroy must have been barbaric and unconscionably violent beyond imagining. Very few of us would contest this description of slavery. But bringing Turner into the discussion of public commemoration will air these issues in a new (I think very positive) and jarring way.
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