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maddieireland334

French Authorities Demolish Refugee Camp : NPR - 0 views

  • There is chaos in the French refugee camp that has come to be known as the Jungle. In an effort to dismantle the camp, riot police in Calais have directed bulldozers and fired tear gas and water cannons at the refugees, and some aid workers have been caught in the crossfire.
  • They came in very forcefully. They told the refugees they had one hour to leave their houses or they would be arrested. And the minute the refugees were out of the houses, they stepped in and begin demolishing them with axes and hand tools and carting all the remains away with bulldozers.
  • This camp has been around since March 2015. And originally, all the refugees were just living in tents. And over the last six months, we've had a massive project with volunteers from all over Europe coming in and building little shelters.
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  • The French interior minister said that the French government has set up over 100 shelters across the country for migrants as an alternative to this camp.
  • Nobody's even looking to see which direction the refugees are walking in. No one's checking to see they get a better home. This exercise is about dismantling the camp.
  • The legal advice we'd been given was that they have a human right to accommodation. They're in Europe, and they have human rights now, so they were advised that they should be able to stay in their homes
  • They've refused food, they're on hunger strike, and I just - I cannot even explain to you how awful it is to see people driven to these kind of desperate measures when the law has failed them, the aid workers can't help them, and there's just nothing else they can do. It's heartbreaking.
redavistinnell

Cubans Still Fleeing Castro While They Can - The Daily Beast - 0 views

  • Cubans Still Fleeing Castro While They CanIf Cubans try to float to the U.S., they’re sent back. So they take a great circle route overland that eventually funnels them across the M
  • In the humid heat of Tapachula in southern Mexico, a group of 40 Cubans relax on a sea of mattresses in a migrant shelter usually filled with about 15 Central American migrants.
  • “Everything is so expensive. If you go to the store to buy something, your salary is not going to be enough,” said José Fernández Márquez. “Cuba doesn’t change. It’s always the same.”
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  • Cubans have traveled through Mexico to the U.S. for decades, but the numbers of migrants entering through land has been rising significantly since 2011. More than 27,000 Cuban migrants entered the U.S. from June to October 2015, a 78 percent increase from the same
  • The Cuban Adjustment Act, dating back to the height of the Cold War in 1966, provides migrants from the Communist country with an expedited pathway to citizenship.
  • Many migrants, like the Fernández Márquez brothers, fear another change in policy, spurred by Obama’s December 2014 announcement that would initiate formal relations with Cuba, which could limit their eligibility to gain legal status in the U.S.
  • “I left Cuba because the economy is in bad shape and I’m searching for a better life,” said 24-year-old Erick Fernández Márquez, sitting on a couch in the shelter.
  • Visa regulations are already evolving as some immigration offices in Central America and Mexico feel the burden of processing Cuban migrants for exit visas, which allow them a short grace period to willingly leave the country.
  • More than 3,000 Cubans remain stranded in Costa Rica since Nicaragua denied them passage weeks ago, claiming that the country closed the border with Costa Rica to protects its sovereignty.
  • Traveling through eight countries provides more safety and reliability than a boat directly from the island across 90 miles of water between Cuba and Key West, Florida.
  • A four-hour flight from southern Mexico to the U.S. border will complete their month-long, $4,000 journey. Extra money from relatives in the U.S. and a transit visa in Mexico allows the brothers to avoid the risk of corrupt officials, gangs, and extortion in Mexico.
  • “I would like for anyone who is having a tough time to be able to search for a better life,” said José Fernández Márquez of U.S. immigration policy. “Or that Cuba changes so we don’t have to migrate.”
sgardner35

American Missionary Among the Dead in Burkina Faso Siege - The New York Times - 0 views

  • A State Department spokesman, John Kirby, identified the victim as Michael James Riddering. Mr. Kirby said that Mr. Riddering was killed during the course of the attack on two hotels, the Splendid and the Yibi, and a restaurant, Cappuccino Cafe, that sparked a 15-hour standoff in the heart of Ouagadougou, the capital.
  • Mr. Riddering, 45, was a missionary who worked at the Les Ailes de Re
  • fuge Orphanage in the town of Yako, 70 miles from the capital, according to a statement from the organization that runs the orphanage, Sheltering Wings. It said that he moved to Burkina Faso from Florida, where he sold boats, in 2011 with his wife, Amy, and daughter Delaney to do missionary work.
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  • “My heart is so heavy and I am having trouble believing he is gone,” she added. “Mike was an example in the way he lived and loved. God be glorified!”On Saturday, the missionary organization provided a detailed account of Mr. Riddering’s trip to Ouagadougou. It said he went to the capital on Friday with a co-worker, identified only as Pastor Valentin, to meet a group of missionaries who had just arrived from the United States.
  • “It appears that Pastor Valentin was somehow separated from Mike during the attack and hid somewhere in the Cappuccino Cafe,” the missionary group said.The pastor was later rescued by security forces but did not know what had happened to Mr. Riddering, and for many hours it was unclear. Another missionary, Philip Matheny, found his body on Saturday in a morgue.Sheltering Wings said that in addition to his wife and daughter Delaney, Mr. Riddering is survived by three other children Haley, Biba and Moise.
Javier E

The Dispossessed: An Ambiguous Utopia (Hainish Cycle Book 5) (Ursula K. Le Guin) - 0 views

  • instead of merely looking at it from outside. He took on two seminars and an open lecture course. No teaching was requested of him, but he had asked if he could teach, and the administrators had arranged the seminars. The open class was neither his idea nor theirs. A delegation of students came and asked him to give it. He consented at once. This was how courses were organized in Anarresti learning centers by student demand, or on the teacher’s initiative, or by students and teachers together. When he found that the administrators were upset, he laughed. “Do they expect students not to be anarchists?” he said. “What else can the young be? When you are on the bottom, you must organize from the bottom up!” He had no intention of being administered out of the course—he had fought this kind of battle before—and because he communicated his firmness to the students, they held firm. To avoid unpleasant publicity, the Rectors of the University gave in, and Shevek began his course to a first-cay audience of two thousand. Attendance soon dropped. He stuck to physics, never going off into the personal or the political, and it was physics on a pretty advanced level. But several hundred students continued to come. Some came out of mere curiosity, to see the man from the Moon; others were drawn by Shevek’s personality, by the glimpses of the man and the libertarian which they could catch from his words even when they could not follow his mathematics. And a surprising number of them were capable of following both the philosophy and the mathematics. They were superbly trained, these students. Their minds were fine, keen, ready. When they weren’t working, they rested. They were not blunted and distracted by a dozen other obligations. They never fell asleep in class because they were tired from having worked on rotational duty the day before. Their society maintained them in complete freedom from want, distractions, and cares. What they were free to do, however, was another question. It appeared to Shevek that their freedom from obligation was in exact proportion to their lack of freedom of initiative. He was appalled by the examination system, when it was explained to him; he could not imagine a greater deterrent to the natural wish to learn than this pattern of cramming in information and disgorging it at demand. At first he refused to give any tests or grades, but this upset the University administrators so badly that, not wishing to be discourteous to his hosts, he gave in. He asked his students to write a paper on any problem in physics that interested them, and told them that he would give them all the highest mark, so that the bureaucrats would have something to write on their forms and lists. To his surprise a good many students came to him to complain. They wanted him to set the problems, to ask the right questions; they did not want to think about questions, but to write down the answers they had learned. And some of them objected strongly to his giving everyone the same mark. How could the diligent students be distinguished from the dull ones? What was the good in working hard? If no competitive distinctions were to be made, one might as well do nothing. “Well, of course,” Shevek said, troubled. “If you do not want to do the work, you should not do it.” The boys went away unappeased, but polite. They were pleasant boys, with frank and civil manners. Shevek’s readings in Urrasti history led him to decide that they were, in fact, though the word was seldom used these days, aristocrats. In feudal times the aristocracy had sent their sons to university, conferring superiority on the institution. Nowadays it was the other way round: the university conferred superiority on the man. They told Shevek with pride that the competition for scholarships to Ieu Eun was stiffer every year, proving the essential democracy of the institution. He said, “You put another lock on the door and call it democracy.” He liked his polite, intelligent students, but he felt no great warmth towards any of them. They were planning careers as academic or industrial scientists, and what they learned from him was to them a means to that end, success in their careers. They either had, or denied the importance of, anything else he might have offered them.
  • Shevek touched her, silver arm with his silver hand, marveling at the warmth of the touch in that cool light. “If you can see a thing whole,” he said, “it seems that it’s always beautiful. Planets, lives. . . . But close up, a world’s all dirt and rocks. And day to day, life’s a hard job, you get tired, you lose the pattern. You need distance, interval. The way to see how beautiful the earth is, is to see it as the moon. The way to see how beautiful life is, is from the vantage point of death.”
  • instead of merely looking at it from outside. He took on two seminars and an open lecture course. No teaching was requested of him, but he had asked if he could teach, and the administrators had arranged the seminars. The open class was neither his idea nor theirs. A delegation of students came and asked him to give it. He consented at once. This was how courses were organized in Anarresti learning centers by student demand, or on the teacher’s initiative, or by students and teachers together. When he found that the administrators were upset, he laughed. “Do they expect students not to be anarchists?” he said. “What else can the young be? When you are on the bottom, you must organize from the bottom up!” He had no intention of being administered out of the course—he had fought this kind of battle before—and because he communicated his firmness to the students, they held firm. To avoid unpleasant publicity, the Rectors of the University gave in, and Shevek began his course to a first-cay audience of two thousand. Attendance soon dropped. He stuck to physics, never going off into the personal or the political, and it was physics on a pretty advanced level. But several hundred students continued to come. Some came out of mere curiosity, to see the man from the Moon; others were drawn by Shevek’s personality, by the glimpses of the man and the libertarian which they could catch from his words even when they could not follow his mathematics. And a surprising number of them were capable of following both the philosophy and the mathematics. They were superbly trained, these students. Their minds were fine, keen, ready. When they weren’t working, they rested. They were not blunted and distracted by a dozen other obligations. They never fell asleep in class because they were tired from having worked on rotational duty the day before. Their society maintained them in complete freedom from want, distractions, and cares. What they were free to do, however, was another question. It appeared to Shevek that their freedom from obligation was in exact proportion to their lack of freedom of initiative. He was appalled by the examination system, when it was explained to him; he could not imagine a greater deterrent to the natural wish to learn than this pattern of cramming in information and disgorging it at demand. At first he refused to give any tests or grades, but this upset the University administrators so badly that, not wishing to be discourteous to his hosts, he gave in. He asked his students to write a paper on any problem in physics that interested them, and told them that he would give them all the highest mark, so that the bureaucrats would have something to write on their forms and lists. To his surprise a good many students came to him to complain. They wanted him to set the problems, to ask the right questions; they did not want to think about questions, but to write down the answers they had learned. And some of them objected strongly to his giving…
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  • He found himself, therefore, with no duties at all beyond the preparation of his three classes; the rest of his time was all his own. He had not been in a situation like this since his early twenties, his first years at the Institute in Abbenay. Since those years his social and personal life had got more and more complicated and demanding. He had been not only a physicist but also a partner, a father, an Odonian, and finally a social reformer. As such, he had not been sheltered, and had expected no shelter, from whatever cares and responsibilities came to him. He had not been free from anything: only free to do anything. Here, it was the other way around. Like all the students and professors, he had nothing to do but his intellectual work, literally nothing. The beds were made for them, the rooms were swept for them, the routine of the college was managed for them, the way was made plain for them.
  • she was not a temporal physicist. She saw time naïvely as a road laid out. You walked ahead, and you got somewhere. If you were lucky, you got somewhere worth getting to. But when Shevek took her metaphor and recast it in his terms, explaining that, unless the past and the future were made part of the present by memory and intention, there was, in human terms, no road, nowhere to go, she nodded before he was half done. “Exactly,” she said. “That’s what I was doing these last four years. It isn’t all luck. Just partly.”
  • Shevek touched her, silver arm with his silver hand, marveling at the warmth of the touch in that cool light. “If you can see a thing whole,” he said, “it seems that it’s always beautiful. Planets, lives. . . . But close up, a world’s all dirt and rocks. And day to day, life’s a hard job, you get tired, you lose the pattern. You need distance, interval. The way to see how beautiful the earth is, is to see it as the moon. The way to see how beautiful life is, is from the vantage point of death.”
  • all. Odo wrote: “A child free from the guilt of ownership and the burden of economic competition will grow up with the will to do what needs doing and the capacity for joy in doing it. It is useless work that darkens the heart. The delight of the nursing mother, of the scholar, of the successful hunter, of the good cook, of the skillful maker, of anyone doing needed work and doing it well—this durable joy is perhaps the deepest source of human affection, and of sociality as a whole.” There was an undercurrent of joy, in that sense, in Abbenay that summer. There was a lightheartedness at work however hard the work, a
  • Fulfillment, Shevek thought, is a function of time. The search for pleasure is circular, repetitive, atemporal. The variety seeking of the spectator, the thrill hunter, the sexually promiscuous, always ends in the same place. It has an end. It comes to the end and has to start over. It is not a journey and return, but a closed cycle, a locked room, a cell. Outside the locked room is the landscape of time, in which the spirit may, with luck and courage, construct the fragile, makeshift, improbable roads and cities of fidelity: a landscape inhabitable by human beings. It is not until an act occurs within the landscape of the past and the future that it is a human act. Loyalty, which asserts the continuity of past and future, binding time into a whole, is the root of human strength; there is no good to be done without it. So, looking back on the last four years, Shevek saw them not as wasted, but as part of the edifice that he and Takver were building with their lives. The thing about working with time, instead of against it, he thought, is that it is not wasted. Even pain counts.
brickol

Coronavirus Refugees: The World's Most Vulnerable Face Pandemic - The New York Times - 0 views

  • Crowded camps, depleted clinics and scarce soap and water make social distancing and even hand-washing impossible for millions of refugees.
  • In an embattled enclave in Syria, doctors have seen patients die from what looks like the coronavirus but are unable to treat them because they lack beds, protective gear and medical professionals. A refugee camp in Bangladesh is so cramped that its population density is nearly four times that of New York City, making social distancing impossible. Clinics in a refugee camp in Kenya struggle in normal times with only eight doctors for nearly 200,000 people.
  • As wealthy countries like the United States and Italy struggle with mass outbreaks of the coronavirus, international health experts and aid workers are increasingly worried that the virus could ravage the world’s most vulnerable people: the tens of millions forced from their homes by violent conflict.
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  • Refugee camps across Africa, the Middle East and Asia are packed with traumatized and undernourished people with limited access to health care and basic sanitation, perfect breeding grounds for contagion. Extended families jam into tarpaulin shelters with mud floors. Food, water and soap are often lacking. Illnesses, from hacking coughs to deadly diseases, go untreated, facilitating their spread.
  • So far, the number of confirmed coronavirus cases among refugees is low, but that may be the result of a lack of testing. Testing is severely limited, and refugees are rarely a priority.
  • Many camp clinics are already struggling to fight outbreaks like dengue and cholera, leaving them without the resources to treat chronic conditions, such as diabetes or heart disease. The coronavirus, which has no vaccine or agreed upon treatment regimen for Covid-19, the respiratory disease it causes, could be even more devastating, medical experts warn.
  • Daily life in a refugee camp is an ideal incubator for infectious disease. Many lack running water and indoor sanitation. People often stand in line for hours to get water, which is insufficient for frequent showers, much less vigilant hand washing.
  • Nor are there adequate health systems. The same conflicts that have displaced huge numbers of people have decimated medical facilities, or forced people to live in places where there are none.The war in Syria has sent more than a million refugees into Lebanon, which is facing an economic crisis. Many live in cramped, squalid conditions and suffer from acute poverty.
  • Many refugees also suffer from poor nutrition and other health conditions that could leave them particularly vulnerable. In Bangladesh, where about 860,000 Rohingya Muslims fled to escape persecution in Myanmar, the authorities fear that the coming rainy season will cause sewage to overflow into flimsy shelters and possibly spread the coronavirus.
  • A lack of information in the camps has elevated the sense of panic among people already primed for anxiety. In Bangladesh, the government has limited mobile internet access for many Rohingya, creating an information vacuum that has allowed rumors to flourish:
  • Aid agencies that have contended with donor fatigue at a time when the number of displaced people is at a record high are worried that health and economic crises in the West will mean less money for refugees. Some fear that people in wealthier nations will worry less about people in poor ones when they feel threatened at home.
nrashkind

FEMA Says at Least 7 People at the Disaster Agency Have the Coronavirus - The New York ... - 0 views

  • The agency leading the nation’s coronavirus response said that seven of its employees had tested positive for the virus with another four cases pending
  • Union leaders last week had asked the agency, Federal Emergency Management Agency, how many employees had tested positive, and in which offices, so that workers who might have interacted with those people could decide whether to get tested as well
  • But those steps only go so far.
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  • “If we’re out there handing out masks and gloves, and we’ve got Covid, then they’re contaminated,” said Mr. Reaves, referring to the disease caused by the coronavirus.
  • The concern over the health and safety of FEMA employees comes as the agency is already stretched thin by three years of major natural disasters.
  • The virus, however, is forcing the agency to rethink that approach. It has urged its staff to work from home when possible, and distance themselves from their colleagues when it isn’t. FEMA has also restricted the number of disaster victims who are allowed inside its field offices at once, and has made it easier for states to shelter victims in hotels or other settings where they don’t have to be crammed together.
  • “FEMA has taken every precaution recommended by the C.D.C. to protect all employees,” Ms. Litzow added, referring to the Centers for Disease Control and Prevention.
  • Mr. Reaves said that at least two other people who worked in the office had since told him that they were self-isolating out of concern that they were exposed.
  • Some FEMA officials had grown concerned over how crowded its headquarters had become since President Trump tapped the disaster agency to lead his administration’s response to the coronavirus.
  • FEMA’s communications office did not say if any employees are self-isolating because they have symptoms.
  • The office also didn’t comment on its decision to decline the union’s request to find out which offices have had confirmed cases.
  • In its letter to the union, the agency suggested that providing that information could violate employees’ privacy. At some FEMA locations, the agency said
katherineharron

New York City during the coronavirus outbreak - CNN - 0 views

  • With 532 new cases on Wednesday, there are now at least 1,871 cases of coronavirus in New York City and 11 deaths, Mayor Bill de Blasio's office confirmed to CNN.Health officials and government leaders have encouraged Americans to avoid populous places and large group gatherings to mitigate the spread of the virus. In one of the more drastic measures, San Francisco is demanding that residents shelter in place during the pandemic.
  • Ridership on the city's subway system was down 3.7 million on Tuesday, compared with the same day last year when more than 5.5 million people rode the subway, the MTA New York City Transit said in a tweet.
  • Times Square, normally teeming with vehicle and foot traffic, was lit up as ever but nearly uninhabited Monday as bars and restaurants became take-out only and public spaces like theaters and gyms shuttered.
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  • Rockefeller Center, like other entertainment spots, was captured in an unfamiliar light Wednesday as it was closed, with no skaters and no onlookers to fill it.
  • The city's hotels were less than 49% full last week, according to data released Wednesday, and Gov. Cuomo announced a mandatory ban on businesses that would allow no more than 50% of the workforce to report for work outside their home. As a result, coming and going in the city has dwindled.
katherineharron

Fact check: False claims from Trump's White House briefing on coronavirus - CNNPolitics - 0 views

  • Trump delivered an indignant screed about claims that he was slow in responding to the coronavirus outbreak, repeatedly citing the travel restrictions on China he announced in late January and began in early February.
  • Trump also falsely claimed he has "total" authority over states' coronavirus restrictions
  • "He has since apologized and he said I did the right thing," Trump said
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  • Rather, the campaign says Biden's January 31 accusations -- that Trump has a record of "hysterical xenophobia" and "fear mongering" -- were not about the travel restrictions at all.
  • Biden's campaign announced in early April that he supports Trump's travel restrictions on China, so part of Trump's Monday claim is correct.
  • Biden has not apologized for having called Trump xenophobic.
  • The President does not have "total" authority over coronavirus restrictions. Without seeking or requiring Trump's permission, governors, mayors and school district officials imposed the restrictions that have kept citizens at home and shut down schools and businesses, and it's those same officials who have the power to decide when to lift those restrictions.
  • Since this is a new virus that was first identified this year, the tests for it are newly created, not inherited from the Obama administration.
  • "He is lying. He is lying 100%. He is lying because he is trying to shift blame to others, even if the attempt is totally nonsensical,
  • "When somebody's the President of the United States, the authority is total, and that's the way it's got to be,"
  • Trump then said: "The authority of the President of the United States having to do with the subject we're talking about is total." And after speaking about local governments, he said, "They can't do anything without the approval of the President of the United States."
  • At Monday's briefing, Trump implied that he had inherited flawed coronavirus tests from President Barack Obama's administration.
  • "He can strongly encourage, advise, or even litigate whether states' authorities to restrict public movements re: shelter in place or stay home orders are warranted, but cannot tell sovereign governors to lift these orders all at once just because the federal government determines it is high time to do so,"
  • "This tweet is just false. The President has no formal legal authority to categorically override local or state shelter-in-place orders or to reopen schools and small businesses.
  • Trump did not personally shut down the economy
  • When CNN's Kaitlan Collins asked him who told him he has "total" authority, he did not answer directly, instead saying, "We're going to write up papers on this."
  • "Congress has delegated the President a bunch of powers for emergencies, but this isn't among them," Vladeck told CNN.
  • "I like to allow governors to make decisions without overruling them, because from a constitutional standpoint, that's the way it should be done. If I disagreed, I would overrule a governor, and I have that right to do it. But I'd rather have them -- you can call it 'federalist,' you can call it 'the Constitution,' but I call it 'the Constitution.' I would rather have them make their decisions."
  • "I did a ban on China, you think that was easy? Then I did a ban on Europe and many said it was an incredible thing to do."
  • It's misleading to call the travel restrictions Trump announced against China and Europe a ban because they contained multiple exemptions
  • The broader European travel suspension Trump announced on March 11 applied to the 26 countries in the Schengen Area, a European zone in which people can move freely across internal borders without being subjected to border checks.
  • Trump asserted on several occasions during Monday's briefing that governors across the country are satisfied with his administration's efforts to get states supplies and hospital capacity they need to handle coronavirus patients. Facts First: Trump's assertions ignore the fact that some governors have said this week that they still need medical equipment and are struggling with hospital bed capacity.
  • "I mean everybody still has tremendous needs on personal protective equipment and ventilators and all of these things that you keep hearing about. Everybody's fighting to find these things all over the -- all over the nation and all over the world."
Javier E

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

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

There's a lot of misinformation around what's happening at the border. Here are the fac... - 0 views

  • The Biden administration is facing an increasing number of unaccompanied migrant children crossing into the United States, placing added strain on a system operating under limited capacity due to the coronavirus pandemic.
  • The pandemic has taken a dramatic toll on Latin America, where Covid-19 cases and deaths have soared and economies once projected to grow have been decimated. The region was also hit with two devastating hurricanes. The decline in economic growth in 2020, according to the Congressional Research Service, is expected to worsen income inequality and poverty
  • The majority of border crossers since October are single adults, many of whom are from Mexico. In January, the US Border Patrol arrested more than 75,000 migrants on the southern border, up from around 71,000 in December, according to the latest data. Of those, single adults made up around 62,000 arrests.
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  • On average, over the last 21 days, the US Border Patrol arrested around 340 children who crossed the US-Mexico border alone, according to internal documents reviewed by CNN.
  • There are approximately 7,700 unaccompanied children in HHS care. The department has around 13,650 beds to accommodate children when not under reduced capacity.In 2019, the Trump administration faced large numbers of children and families at the US-Mexico border that overwhelmed facilities. While it's difficult to compare today's arrests with those of recent years because of the drastically different circumstances as a result of the pandemic, the increasing trend of children has raised concerns.
  • the Border Patrol encountered around 5,100 unaccompanied children. This past January, Border Patrol took roughly 5,700 children who crossed the border alone into custody.
  • The numbers of children coming into US custody may look higher when compared to last year because the Trump administration subjected children crossing the US-Mexico border alone to a policy that allowed for the swift removal of migrants.
  • In a holdover from the Trump era, individuals encountered illegally crossing the US-Mexico border can be swiftly expelled from the United States with little consequence under a public health order put in place last March. That's led to single adults trying to cross multiple times.
  • After being taken into Border Patrol custody, unaccompanied children have to be turned over within 72 hours to the Department of Health and Human Services
  • Once in care, case managers will work to place children with a sponsor, like a parent or relative, in the US, but as a result of the coronavirus pandemic, and precautions to avoid spread of Covid-19, the department is only able to use a little more than half of the beds it has for children.
  • HHS has an expansive shelter network nationwide equipped to care for children until they can be placed with family in the United States. These shelters are separate from Border Patrol facilities, which are not intended to house children, and have been used under previous administrations.
  • But on Friday, the Biden administration notified facilities caring for migrant children that they can open back up to pre-Covid-19 levels, acknowledging "extraordinary circumstances" due to a rising number of minors crossing the US-Mexico border, according to a memo obtained by CNN.
anonymous

Chinese Ship Deployment Roils South China Sea : NPR - 0 views

  • China has provoked international alarm by massing ships in the South China Sea near a reef claimed by both China and the Philippines. This week, Manila formally protested what it called a violation of "its sovereignty, sovereign rights, and jurisdiction." The United States and Western allies backed the Philippine call for China to immediately withdraw what appears to be a flotilla of fishing vessels.
  • Satellite imagery obtained by NPR from Maxar Technologies shows Chinese vessels moored in the crook of the boomerang-shaped coral bar known as Whitsun Reef — also called Julian Filipe Reef in the Philippines and Niu'e Jiao in China. It lies 175 nautical miles west of the western Philippine province of Palawan, well within the country's 200-mile exclusive economic zone.
  • The images show Chinese boats, some lashed 10 abreast together, lingering in the waters of the reef that lies just beneath the surface. The Philippine coast guard reported spotting 220 vessels on March 7
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  • China claims much of the South China Sea for itself and has built several artificial islands, as have some of the other claimants to the contested waters. But the scale of China's building far exceeds that of other countries, and this latest move has drawn international concern. It's raised fears that China perhaps aims to occupy and reclaim Whitsun Reef while intimidating its regional rivals.
  • Gregory Poling says that's suspicious. Poling runs the Asia Maritime Transparency Initiative at the Center for Strategic and International Studies, a Washington, D.C.-based think tank. He says the boats, tied up "with military precision" beside each other, "are not fishing," they're parked.
  • The reef where the Chinese ships are massed lies on the northern edge of a larger atoll known as Union Banks, inside the sprawling Spratly Islands chain, known for its disputed ownership. Historically Union Banks has been a fishing ground for Filipino fishermen.
  • Poling says Whitsun Reef lies within a mile of two of existing Chinese bases and four small Vietnamese outposts. "So, it's a pretty congested area," he says. "And for China, it seems like they are now using Whitsun Reef as an anchorage, a safe place to harbor around this bigger area called Union Banks."
  • The Chinese have denied they are up to anything unusual and said that its "fishing vessels" were merely sheltering from "rough seas." Batongbacal says there have been no "adverse weather conditions" in the area in the weeks the Chinese have been there.
  • Today the reef is China's biggest outpost in the South China Sea. Mischief sits on the eastern edge of the seven artificial islands China has built in the Spratly archipelago.
  • Batongbacal says back then, China said that it was using the reef to shelter fishermen. By 2015, he says the Chinese had built one of the world's largest artificial islands, which "now hosts a full-blown military base," all protected by "missile emplacements."
  • Whitsun is unlikely to become another artificial island, believes Poling. "China's goal is to control the water, the seabed, the airspace. And so they don't really need an eighth outpost to do that. What they need is an overwhelming dominance when it comes to the number of vessels in the Spratlys," he says.
  • Vietnam, the Philippines, Malaysia, Brunei and Taiwan also claim parts of the South China Sea. China's claims to nearly all of the waters were rejected by a ruling in a tribunal at the Hague in 2016.Poling says to assert its vast claim, Beijing increasingly uses its fishing fleet as a maritime militia.
  • A statement released Monday by Beijing's Embassy in Manila said, "There is no Chinese Maritime Militia as alleged. Any speculation in such helps nothing but causes unnecessary irritation."
  • Philippine President Rodrigo Duterte has gone out of his way to not irritate Beijing, and Batongbacal says Duterte has been "very, very accommodating" to China in the South China Sea. "The Chinese are emboldened."
  • Indeed, Poling says China's maritime intimidation is discouraging oil and gas exploration, and jeopardizing fishermen. It's getting "harder and harder," he says, not to see this an "implicit threat" that carries the added risk of miscalculation.
  • This week, Philippine National Defense Secretary Delfin Lorenzana called the Chinese move a "clear provocative action" of "grave" concern. "We call on the Chinese to stop this incursion and immediately recall these boats violating our maritime rights and encroaching into our sovereign territory," his statement read.
  • Poling says the Chinese are not likely to disperse. "Once China moves in, it doesn't leave. It might decrease the number. It might play nice for a little while, maybe it ratchets down the tension for short term political gain, but it is unlikely to vacate this reef," he says.
  • In a statement, the U.S. embassy in the Philippines waded into the controversy: "The PRC uses maritime militia to intimidate, provoke, and threaten other nations," adding, "We stand with the Philippines, our oldest treaty ally in Asia." Japan, Australia, the U.K. and Canada expressed support for the Philippines as well, saying the Chinese flotilla was threatening regional security.
  • Poling says the unified call for China to withdraw shows "a realignment of international fears and anxieties about Beijing's maritime claims." He says that if the international community is going to draw a line in the sand, or try to "compel or cajole" China into compromise, "it has to do so now." The "space for compromise," Poling says, "is getting worrying small."
leilamulveny

US-Mexico border: Big numbers are only part of the story - CNN - 0 views

  • It's a fast-moving situation, described by the Biden administration as a "stressful challenge" and decried by critics of immigration as a "crisis." There are a lot of details we're still learning in real time.
  • This is a higher number than we've seen before. At the peak of the 2019 border crisis -- when there were overcrowded facilities and children sleeping on the ground -- there were around 2,600 unaccompanied children in Border Patrol custody, a former CBP official told CNN.
  • The treatment of kids in custody is one of the thorniest issues at the border. One of the largest public outcries we heard during the Trump administration came when monitors revealed squalid conditions inside CBP facilities where children were held. We haven't heard much about the current conditions in these facilities. But it's concerning, because the number of children arriving is outpacing the Biden administration's ability to place them in shelters overseen by the Department of Health and Human Services. And due to limited capacity at shelters, children are being held in CBP facilities beyond the 72-hour limit the law requires.
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  • Usually the number of migrants crossing goes down in the winter, and creeps upward in the spring. The fact that we're already seeing higher numbers could be a sign that we'll keep seeing the number of migrants at the border grow.
  • But context is also key. Because a pandemic policy remains in place that allows migrants to be swiftly kicked out of the country without going through as many steps, advocates say these statistics can also include repeated crossing attempts by individuals.
  • Authorities say 25 people were packed inside a Ford Expedition that had the capacity to safely carry eight. And that the same vehicle was earlier spotting going through a hole in the border fence. Verlyn Cardona, a woman who survived the crash, told CNN en Español she doesn't believe the plan was for so many people to pile into the back of the truck. "People were running in and climbing on top of others," she said. "The door closed. We said, 'There's not enough room. Open the door.' The truck was moving."Her daughter, a 23-year-old law student who she said was fleeing threats in Guatemala, was among those who perished.
  • When President Biden took office, he issued an executive order halting border wall construction until further review. With numbers of migrants crossing the border climbing, critics of illegal immigration are decrying the administration's decision to pause efforts to build a bigger border wall. Immigrants and many who live in border communities argue walls are ineffective and also often push migrants to cross in more dangerous areas.
  • Many migrants who recently spoke with CNN near the Mexico-Guatemala border mentioned the storms. They also said there were other factors influencing their decision to make the dangerous journey now, too. Among them: economic struggles during the pandemic and hope that the new administration will be more sympathetic to immigration.
delgadool

Facing Pressure, Biden Administration Scrambles to Shelter Migrant Children - The New Y... - 0 views

  • The Biden administration took steps on Wednesday to address surging migration to the border, restoring a program allowing some Central American children to apply from their home country for admission to the United States and searching for additional housing for the increasing number of young migrants who have been detained after crossing from Mexico.
  • Republicans are framing the situation as a crisis of Mr. Biden’s making, signaling an aim to use his immigration agenda as a political weapon against him in 2022.
  • Officials apprehended a migrant along the border or at its entry ports more than 100,400 times in February, a roughly 28 percent increase from the prior month.
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  • Most of those migrants — more than 70,000 — were single adults rapidly turned back south under a pandemic emergency rule. The Biden administration has broken from the Trump administration in letting children into the United States to make good on the president’s promise to be more humane at the border.
  • By Monday, the number of children stuck in border detention facilities had tripled to more than 3,250,
  • More than 1,300 of those children were held longer than the three days allowed by law before they are required to be moved to shelters managed by the Health and Human Services Department.
  • That program and a $4 billion investment in Central America have been framed by the administration as crucial tools to addressing the poverty, persecution and corruption that have for years pushed vulnerable families to seek sanctuary in the United States
  • Mr. Biden, however, has continued to use a Trump-era rule to rapidly turn away most migrants at the border, with the exception of unaccompanied minors.
  • the Biden administration is considering housing them at unused school buildings, military bases and even a NASA site, Moffett Federal Airfield in Mountain View, Calif., according to a memo obtained by The Times.
  • “One of the things I think is important is we’ve seen surges before,” Ms. Jacobson said. “Surges tend to respond to hope. And there was a significant hope for a more humane policy.”
  • Ms. Jacobson also pointed to $4 billion in U.S. aid that will go to nonprofit and civil organizations as a way to bolster the region and keep Central Americans home.
  • But even if the approach eventually works, it will take time to reduce the number of migrants traveling to the United States
edencottone

Biden has options for the border. They're just politically painful. - POLITICO - 0 views

  • President Joe Biden has a plan to tackle the rush of migrants at the southern border. But the White House knows implementing it will be political torture, sparking anger from left, told-ya-sos from the right, and endangering any slim hope for immigration reform.
  • They are also considering placing Health and Human Services staff at the border to more quickly assist children, and looking for ways to more quickly vet adults who could take care of those kids, including waiving fingerprint requirements in lieu of background checks, those briefed on the plans said.
  • Already, the administration has asked for $4 billion over four years to tackle the root causes of migrations in Central American countries and restore a program that will allow some Central American children to apply for admission to the country
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  • The moves are designed to alleviate some of the pressure the White House now faces over a situation that even allies say is becoming a crisis. It is, to a degree, a familiar place for a president to be. Biden’s predecessors had to address surges in migration at the Mexican border, too.
  • “The headwinds now making it more difficult are coming from both directions,” said a former Biden adviser. “It is among the hardest challenges for the federal government because the law is insufficient, the resources are insufficient, the politics are terrible on both sides usually because of misinformation.”
  • And they’ve signaled plans to use the issue to try to retake Congress in 2022. House Minority Leader Kevin McCarthy will travel to the border next week with a dozen Republican members.
  • “The situation is becoming untenable every day that passes without a coherent plan to address this crisis,” House Oversight Committee Republicans wrote in a letter to DHS.
  • “Republicans are eager to use it to not do something,” the former adviser said.
  • After he was sworn into office, he pleaded with immigrants to not come to the U.S. because the programs needed to handle the influx were not ready yet. Still, they’re coming.
  • He moved in a much more humane direction in the campaign,” Rep. Don Beyer (D-Va.) said. “I thought he was trying to thread the needle well. But I think even if he had said nothing you were going to get an … effect because he wasn’t Donald Trump.”
  • “It’s logistics and capacity,” said an immigrant advocate who speaks to the White House. “You can’t solve this in weeks. You need months. They just need time to figure out.”
  • But the Biden administration has decided to let children crossing the border into the country to stay for humanitarian reasons. Nearly 9,500 unaccompanied children were detained at the border in February, up from more than 5,800 the prior month, Troy Miller, the acting commissioner of Customs and Border Protection, announced this week. Detentions of the minors more than doubled in February compared to the same month last year.
  • The administration last week directed shelters to return to their pre-pandemic capacities.
  • Trump-allied officials used the opening of such shelters to accuse the Biden administration of both hypocrisy and naivete on immigration policy, much as they did in 2014 when Obama faced a surge in migrant children at the border as well. But, in a reflection of the tug and pull he now faces, immigration advocates are worried that the current plans don’t go far enough in protecting unaccompanied minors.
Javier E

How Much Weight Did We Gain During Lockdowns? 2 Pounds a Month, Study Hints - The New Y... - 0 views

  • a very small study using objective measures — weight measurements from Bluetooth-connected smart scales — suggests that adults under shelter-in-place orders gained more than half a pound every 10 days.
  • That translates to nearly two pounds a month
  • the study — which included fewer than 300 people scattered across the United States
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  • Many of these people were losing weight before shelter-in-place orders were issued in their states,
  • . “It’s reasonable to assume these individuals are more engaged with their health in general, and more disciplined and on top of things,” he said. “That suggests we could be underestimating — that this is the tip of the iceberg.”
  • Some 42 percent of American adults over age 20 have obesity, as defined by body mass index, while another 32 percent of Americans are simply overweight.
  • About three-quarters were white, and just 3.5 percent identified as Black or African-American; about 3 percent identified as Asian-American
  • The average age was 51, and they were split almost evenly among men and women.
anonymous

First Dogs Major And Champ Biden Return To White House : NPR - 0 views

  • First dogs Champ and Major Biden are back in Washington, D.C., after spending part of the month in Delaware, where Major underwent remedial training after causing a "minor injury" at the White House.
  • Michael LaRosa, spokesman for first lady Jill Biden, confirmed to NPR on Wednesday morning that the dogs are at the White House, but did not specify when they returned. One of the family's two German shepherds can be seen on an Executive Residence balcony in a photo snapped by Reuters correspondent Jeff Mason on Monday night.White House press secretary Jen Psaki told reporters on Wednesday that Champ and Major joined the first family at Camp David over the weekend, and returned to the White House on Sunday. She said it "will not be uncommon" for the dogs — and their owners — to go back and forth to Delaware.
  • Psaki said earlier this month that Major "reacted in a way that resulted in a minor injury" to the unnamed individual, with NBC News reporting that he nipped the hand of a Secret Service agent. She said that both dogs had been sent to the Bidens' home in Wilmington, Del., as part of a previously planned visit while the first lady was traveling.
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  • The news comes a week after President Biden defended Major in an interview with ABC's Good Morning America, calling the 3-year-old a "sweet dog" who was just startled by an unfamiliar person in his new home.
  • Major got some remedial training while he was there, according to Biden, who stressed that the rescue dog is still adjusting to his new environment.
  • The Bidens fostered and then adopted Major from the Delaware Humane Association — where his litter of six puppies was dropped off in poor condition after ingesting an unknown toxic substance — in 2018. According to the shelter, Biden was looking for a companion for Champ, who is now 12 years old. Major is, famously, the first dog to go from a shelter to the White House — a historic journey that now also includes a brief detour to the dog house.
brookegoodman

Hunter-Gatherers - HISTORY - 0 views

  • Hunter-gatherers were prehistoric nomadic groups that harnessed the use of fire, developed intricate knowledge of plant life and refined technology for hunting and domestic purposes as they spread from Africa to Asia, Europe and beyond.
  • tools and settlements that teach us about the hunter-gatherer diet and way of life of early humans.
  • evidence of their activities dating as far back as 2 million years ago
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  • The culture accelerated with the appearance of Homo erectus (1.9 million years ago), whose larger brain and shorter digestive system reflected the increased consumption of meat
  • the Neanderthals (400,000 to 40,000 years ago), who developed more sophisticated technology.
  • It also spanned most of the existence of Homo sapiens, dating from the first anatomically modern humans 200,000 years ago, to the transition to permanent agricultural communities around 10,000 B.C.
  • sharpened stones were used for cutting before hand-axes were developed, marking the onset of Acheulean technology about 1.6 million years ago.
  • Use of hearths dates back almost 800,000 years ago, and other findings point to controlled heating as far back as 1 million years ago.
  • Fire enabled hunter-gatherers to stay warm in colder temperatures, cook their food (preventing some diseases caused by consumption of raw foods like meat), and scare wild animals that might otherwise take their food or attack their camps.
  • These more specialized tools enabled them to widen their diet and create more effective clothing and shelter as they moved about in search of food.
  • From their earliest days, the hunter-gatherer diet included various grasses, tubers, fruits, seeds and nuts. Lacking the means to kill larger animals, they procured meat from smaller game or through scavenging.
  • Modern humans were cooking shellfish by 160,000 years ago, and by 90,000 years ago they were developing the specialized fishing tools that enabled them to haul in larger aquatic life.
  • With limited resources, these groups were egalitarian by nature, scraping up enough food to survive and fashioning basic shelter for all.
  • Physiological evolution also led to changes, with the bigger brains of more recent ancestors leading to longer periods of childhood and adolescence.
  • By the time of the Neanderthals, hunter-gatherers were displaying such “human” characteristics as burying their dead and creating ornamental objects
  • By 50,000 years ago, huts made from wood, rock and bone were becoming more common,
  • Modern-day hunter-gatherers endure in various pockets around the globe. Among the more famous groups are the San, a.k.a. the Bushmen, of southern Africa,
katherineharron

US border policies block asylum seekers, so aid goes south - CNN - 0 views

  • The International Rescue Committee and local partners opened this welcome center for asylum seekers July 27. When it was planned last winter and spring, ICE was releasing 200 or more asylum seekers a day in Phoenix, often dropping them outside the Greyhound bus station (as a courtesy and at their request, ICE said). The center was designed to offer up to 277 people at a time a safe, welcoming place to stay for a night or two while planning their travel to sponsors across the country.
  • Local churches helping asylum seekers say they, too, are receiving far fewer families. During September, ICE's Phoenix office said it released an average of 32 parents and children a day in Arizona -- down from 208 a day from Dec. 21 through the end of June.
  • "If any court suggests 'Remain in Mexico' is illegal on its face, we could go from 12 (asylum seekers) today to 200 tomorrow," said Mary Jo Miller, head of Scottsdale, Arizona-based Refugee Aid, which organizes food, clothing and other donated goods for asylum seekers. "If any of those court cases go against Trump, we could immediately see people coming back to Phoenix. We're afraid we'll lose all these resources, then the substantive cases will be decided, we'll see a flood again, and won't have the capacity to serve them."
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  • Roughly 3,600 asylum seekers, mostly from southern Mexico or Central America, were in Mexicali, in Mexico's Baja California state, as of October 1, waiting for months to apply for asylum or to return to the United States for immigration court hearings, according to Altagracia Tamayo, manager of the Cobina shelter for families and children there. About, 1,500 were waiting in Nogales, in Sonora state, and 1,250 in San Luis Rio Colorado, south of Yuma, Arizona, according to officials managing the wait lists in those cities.
  • In recent weeks, several of the grassroots Phoenix groups have crossed the border to bring supplies or aid to asylum seekers and shelters in those cities.
  • Many asylum seekers are desperate for such help, since legal restrictions against seeking employment in the United States make it tough for them to pay attorneys on their own.
  • From December 21, 2018, through the end of September, ICE said its Phoenix office released about 43,100 asylum seekers, nearly 20% of those released from across the southern border states this year.First Church United Church of Christ, which took in 120 people in its first hosting in October, was among those that reached out to the International Rescue Committee for help, said Ellie Hutchison, the church's outreach director
meghanmalone

California Governor Wants Truce With Trump in Homelessness Fight - The New York Times - 0 views

  • Gov. Gavin Newsom said on Thursday that he would send an envoy to meet with administration officials and discuss ways to address the issue together
  • the state was mobilizing 100 camping trailers to shelter some of the state’s more than 150,000 homeless people
  • Nearly half of all unsheltered people in the United States live in California.
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  • tolerability of sleeping on the streets.”
  • Mr. Trump ordered that San Francisco be cited for an environmental violation because of human waste on the city’s streets, a problem that administration officials linked to homelessness. “They have to clean it up,” Mr. Trump said. “We can’t have our cities going to hell.”
  • which have been locked for years in tense battles on everything from environmental regulations to immigration. Homelessness has become a particularly sore spot, with President Trump repeatedly criticizing California cities for their management of the issue.
  • The state has identified more than 1,300 state-owned properties that could potentially be used to shelter homeless people
anonymous

COVID-19 Case Numbers Up In Almost Every State; Lawmakers May Have Been Exposed : Coron... - 0 views

  • Dr. Anthony Fauci warned Congress that if the U.S. didn't get the coronavirus outbreak under control, the country could see 100,000 new cases per day.
  • Six months later, the U.S. is adding, on average, more than 271,000 new cases per day,
  • Over the past 24 hours, 3,700 new deaths were recorded.
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  • That brings the total number of reported cases in the U.S. to more than 22 million since the start of the outbreak — with a death toll of 373,000.
  • And many members of Congress are now at heightened risk for contracting the coronavirus. When many House lawmakers sheltered in place in a committee hearing room as the pro-Trump mob attacked the Capitol last week, they may have been exposed to someone infected with the virus,
  • Coronavirus vaccines are rolling out, but not quickly enough to stem the surge. The Trump administration's Operation Warp Speed fell far short of its goal of immunizing 20 million people by the end of 2020. As of Friday, 6.6 million people had received their first dose, according to the Centers for Disease Control and Prevention.
  • Whereas earlier in the pandemic, one could easily point to specific hot spots, the virus is now surging in most states across the country. Daily new cases are increasing in almost every state
  • Health officials say things will get worse before they get better. A new more contagious variant of the coronavirus, first spotted in the U.K., has now been reported in several states — leading some to wonder whether the new variant will come to dominate new U.S. infections.
  • In Southern California, medical troops have arrived to bolster overwhelmed hospital staffs — mostly Air Force nurses and Army medics, the Los Angeles ABC affiliate reports. Temporary morgues have also been set up in parking lots to store the bodies of COVID-19 victims.
  • Several Republican members of Congress refused to wear masks while sheltering with others Wednesday. Video shot from inside one room shows Rep. Lisa Blunt Rochester, D-Del., offering blue surgical masks to six Republican lawmakers. They all declined.
  • The incoming Biden administration announced on Friday it would distribute doses that the government has been holding back for millions of second doses.
  • States are struggling to meet demand for the vaccines.
  • Some states aren't vetting vaccine recipients to ensure they're eligible, instead relying on the honor system.
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