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sarahbalick

US activates missile shield base in Romania - BBC News - 0 views

www.bbc.com/...world-europe-36272686

missile shield base romania

shared by sarahbalick on 12 May 16 - No Cached
  • US activates missile shield base in Romania
  • The US has activated a land-based missile defence station in Romania, which will form part of a larger and controversial European shield.
  • The US says the Aegis system is a shield to protect Nato from short and medium-range missiles, particularly from the Middle East.
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  • Relations between the West and Russia have deteriorated since Moscow's annexation of Ukraine's southern Crimea peninsula in 2014.
  • The US is believed to have spent $800m (£554m) on radar and SM-2 missile interceptors since 2013.
  • The station will have a battery of SM-2 missile interceptors.
  • Nato and US officials say the system has been developed to track and intercept missiles fired from a "rogue" state. In the past Iran was mentioned in that context, but the US has also had North Korea in mind.
  • "Russia has repeatedly raised concerns that the US and Nato defence are directed against Russia and represents a threat to its strategic nuclear deterrent. Nothing could be further from the truth," he added.
  • "This decision is harmful and mistaken, because it is capable of upsetting strategic stability," said Mikhail Ulyanov, head of the Russian foreign ministry's department for proliferation and arms control issues.
  • He said the Americans' MK-41 launch system could also be used to fire cruise missiles, not just air defence missiles.
  • "From our viewpoint this is a violation of the Intermediate-Range Nuclear Forces Treaty," he said.
Javier E

Opinion | Biden Trade Policy Breaks With Tech Giants - The New York Times - 0 views

www.nytimes.com/...google-facebook-ai-trade.html

biden trade policy tech oligopoly

shared by Javier E on 29 Nov 23 - No Cached
  • One reason that the idea of free trade has fallen out of fashion in recent years is the perception that trade agreements reflect the wishes of big American corporations, at everybody else’s expense.
  • U.S. officials fought for trade agreements that protect intellectual property — and drug companies got the chance to extend the life of patents, raising the price of medicine around the world. U.S. officials fought for investor protections — and mining companies got the right to sue for billions in “lost profit” if a country moved to protect its drinking water or the Amazon ecosystem. And for years, U.S. officials have fought for digital trade rules that allow data to move freely across national borders — prompting fears that the world’s most powerful tech companies would use those rules to stay ahead of competitors and shield themselves from regulations aimed at protecting consumers and privacy.
  • That’s why the Biden administration, which came into office promising to fight for trade agreements that better reflect the interests of ordinary people, has dropped its advocacy for tech-friendly digital trade rules that American officials have championed for more than a decade.
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  • Last month, President Biden’s trade representative, Katherine Tai, notified the World Trade Organization that the American government no longer supported a proposal it once spearheaded that would have exported the American laissez-faire approach to tech. Had that proposal been adopted, it would have spared tech companies the headache of having to deal with many different domestic laws about how data must be handled, including rules mandating that it be stored or analyzed locally. It also would have largely shielded tech companies from regulations aimed at protecting citizens’ privacy and curbing monopolistic behavior.
  • The move to drop support for that digital trade agenda has been pilloried as disaster for American companies and a boon to China, which has a host of complicated restrictions on transferring data outside of China. “We have warned for years that either the United States would write the rules for digital trade or China would,” Senator Mike Crapo, a Republican from Idaho, lamented in a press statement. “Now, the Biden administration has decided to give China the pen.”
  • While some of this agenda is reasonable and good for the world — too much regulation stifles innovation — adopting this agenda wholesale would risk cementing the advantages that big American tech companies already enjoy and permanently distorting the market in their favor.
  • who used to answer the phone and interact with lobbyists at the U.S. trade representative’s office. The paper includes redacted emails between Trump-era trade negotiators and lobbyists for Facebook, Google, Microsoft and Amazon, exchanging suggestions for the proposed text for the policy on digital trade in the United States-Mexico-Canada Agreement. “While they were previously ‘allergic to Washington,’ as one trade negotiator described, over the course of a decade, technology companies hired lobbyists and joined trade associations with the goal of proactively influencing international trade policy,” Ms. Li wrote in the Socio-Economic Review.
  • That paper explains how U.S. trade officials came to champion a digital trade policy agenda that was nearly identical to what Google, Apple and Meta wanted: No restrictions on the flow of data across borders. No forced disclosure of source codes or algorithms in the normal course of business. No laws that would curb monopolies or encourage more competition — a position that is often cloaked in clauses prohibiting discrimination against American companies. (Since so many of the monopolistic big tech players are American, rules targeting such behavior disproportionately fall on American companies, and can be portrayed as unfair barriers to trade.)
  • This approach essentially takes the power to regulate data out of the hands of governments and gives it to technology companies, according to research by Henry Gao, a Singapore-based expert on international trade.
  • The truth is that Ms. Tai is taking the pen away from Meta, Google and Amazon, which helped shape the previous policy, according to a research paper published this year by Wendy Li,
  • Many smaller tech companies complain that big players engage in monopolistic behavior that should be regulated. For instance, Google has been accused of privileging its own products in search results, while Apple has been accused of charging some developers exorbitant fees to be listed in its App Store. A group of smaller tech companies called the Coalition for App Fairness thanked Ms. Tai for dropping support for the so-called tech-friendly agenda at the World Trade Organization.
  • Still, Ms. Tai’s reversal stunned American allies and foreign business leaders and upended negotiations over digital trade rules in the Indo-Pacific Economic Framework, one of Mr. Biden’s signature initiatives in Asia.
  • The about-face was certainly abrupt: Japan, Singapore and Australia — which supported the previous U.S. position — were left on their own. It’s unfortunate that U.S. allies and even some American officials were taken by surprise. But changing stances was the right call.
  • The previous American position at the World Trade Organization was a minority position. Only 34 percent of countries in the world have open data transfer policies like the United States, according to a 2021 World Bank working paper, while 57 percent have adopted policies like the European Union’s, which allow data to flow freely but leave room for laws that protect privacy and personal data.
  • Nine percent of countries have restrictive data transfer policies, including Russia and China.
  • The United States now has an opportunity to hammer out a sensible global consensus that gives tech companies what they need — clarity, more universal rules, and relative freedom to move data across borders — without shielding them from the kinds of regulations that might be required to protect society and competition in the future.
  • If the Biden administration can shepherd a digital agreement that strikes the right balance, there’s a chance that it will also restore faith in free trade by showing that trade agreements don’t have to be written by the powerful at the expense of the weak.
draneka

ISIS terrorists in Mosul use civilians as 'human shields' - 0 views

www.nydailynews.com/...uman-shields-article-1.2849019

crisis

shared by draneka on 29 Oct 16 - No Cached
  • draneka on 29 Oct 16
     
    Islamic State terrorists hunkered down in Mosul are using tens of thousands of civilians as "human shields" - and killing those who don't comply, the U.N. human rights office said Friday. The horrifying revelation suggests the terror group is becoming increasingly desperate as it struggles to hold off Iraqi forces seeking to retake the northern city.
cjlee29

Mosul Fight Unleashes New Horrors on Civilians - The New York Times - 0 views

www.nytimes.com/...t-of-horrors-on-civilians.html

shared by cjlee29 on 27 Oct 16 - No Cached
  • Islamic State has moved hundreds of civilians from villages around the city to use as human shields,
  • United Nations said the militants may have killed nearly 200 people.
  • hit a Shiite mosque in northern Iraq, killing more than a dozen women and children.
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  • A sulfur plant set on fire by the Islamic State has sent dozens of people for treatment for respiratory problems, and several journalists have been hurt, and two killed, covering the fighting.
  • “ISIS has lost hundreds of its members from airstrikes when they withdraw, so now they are forcibly displacing the residents of villages they are leaving and using them as human shields,”
  • The human toll and factional distrust are early examples of the complex humanitarian crisis
  • killed close to 200 people, including civilians and children, in and around Mosul in the past week.
  • Among them were said to have been 50 former Iraqi policemen
  • Mr. Colville said that in one case, several women and children, including a 4-year-old, who were being held as human shields by Islamic State fighters were suddenly gunned down by the militants, possibly because they were lagging behind the group.
  • Although the government’s military operation itself is largely meeting its goals in progressing toward the city, the turmoil surrounding it is a sign of just how difficult it would be to secure a lasting peace across Iraq’s many divisions even after a victory.
  • So far, about 9,000 people have fled the fighting as Kurdish and Iraqi government forces have moved to secure villages around the city, according to the United Nations.
  • as the United Nations has worked to protect civilians, it has at times been undermined by the Iraqi security forces.
  • On the military front, the Islamic State has managed to launch two attacks on cities far from Mosul, diverting the attention of Iraqi security forces and the warplanes of the American-led coalition.
  • Kurdish officials in Kirkuk responded by forcing out hundreds of Arab families who had sought safety there, according to United Nations officials and local residents, as they feared that terrorists had sneaked into the city posing as displaced civilians.
  • local authorities were exacting collective punishment on Arabs for the crimes of the Islamic State
  • Local officials blamed the American-led coalition, but United States military officials have said the episode was not the result of a coalition airstrike.
  • Some have suggested that an artillery shell hit the mosque, but Human Rights Watch said the evidence it had seen “is consistent with an airstrike.” The Iraqi forces are also conducting airstrikes, and Human Rights called for a thorough investigation.
  • Citing safety concerns, the Iraqi government said recently that it would begin restricting journalists’ access to the front lines
Javier E

From Inside and Outside the Iron Dome, Once Again - James Fallows - The Atlantic - 0 views

www.theatlantic.com/...374709

israel morality palestine conflict extremism leadership

shared by Javier E on 21 Jul 14 - No Cached
  • When you write that many "vastly more Palestinian families have been killed..because of differences in offensive weaponry and defensive systems and other factors" you might mention that the "other factors" included the Hamas government's refusal to build shelters and defensive systems to protect their people, as well as their use of civilians as shields to hide behind when they shoot rockets at Israeli civilians.
  • From Inside and Outside the Iron Dome, Once Again "If you continue looking up to the sky, you will not notice that the house is already burning from within." A reader in Jerusalem on the real threat to his country. James Fallows Jul 19 2014, 1:17 PM ET
  • When you write that many "vastly more Palestinian families have been killed..because of differences in offensive weaponry and defensive systems and other factors" you might mention that the "other factors" included the Hamas government's refusal to build shelters and defensive systems to protect their people, as well as their use of civilians as shields to hide behind when they shoot rockets at Israeli civilians.
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  • there is an inexhaustible supply of passionate but irreconcilable, and familiar, statements of who is "more to blame" for the escalating violence and who originally wronged whom. 
  • For us living here, the current military operation and the ongoing drizzle of rockets are neither unbearable nor threatening in an existential way. Iron Dome has enabled Israelis to continue with their normal lives neither terrified nor terrorized.
  • this video because watching it reminded me, through its absence, of the quality of moral breadth, compassion, and bravery that distinguishes people willing to take risks for peace.
  • consider this recent CNN exchange between Wolf Blitzer and Israeli Economics Minister Naftali Bennett. I have heard from people in Israel, America, and Europe who say that Bennett is speaking tough, plain, necessary truths. I have heard from others in those same places who think, as I do, that Bennett sounds appallingly callous about other people's loss of life—in this case, the deaths of the four little boys on the beach. Wolf Blitzer himself seems taken aback by what he is hearing. It's worth noting that Bennett features this clip on his own YouTube site. 
  • When you write that many "vastly more Palestinian families have been killed..because of differences in offensive weaponry and defensive systems and other factors" you might mention that the "other factors" included the Hamas government's refusal to build shelters and defensive systems to protect their people, as well as their use of civilians as shields to hide behind when they shoot rockets at Israeli civilians.
  • the rabbi grossly exaggerated the impact of Hamas terror on Jerusalem and portrayed it with unduly epic dimensions. In so doing, he distorts the actual power imbalance in this tragic situation, in addition to victimizing me and my fellow Israeli citizens.
  • As a society, we are a (powerful) side in this conflict, not a helpless victim.
  • The blinding victimhood embodied in the rabbi's comments is shameful because it points at an abject moral, spiritual and leadership failure.
  • The rockets are not really scary nor are they a true existential threat. Racism, radicalism, and religious intoxication from brute power has become an imminent danger to our old and beloved peoplehood. When people are accustomed to hearing that they are perpetual innocent victims of Palestinian aggression, they eventually translate they frustration into rage and start seeking justice in revenge. If you continue looking up to the sky, you will not notice that the house is already burning from within. 
Javier E

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

DIIGO_FILE_HOME/7ui9/74ec4c99e72deda4a64da10692a15bf6

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

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

Capitol riot: Scathing watchdog report reveals Capitol Police had expired ammo and inef... - 0 views

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politics US trump GOP crisis Culture policy

shared by carolinehayter on 08 Apr 21 - No Cached
  • A scathing report by the US Capitol Police watchdog obtained by CNN reveals that there were even more law enforcement failures prior to January 6 than previously known, including new details about expired ammunition, ineffective shields and a previously unreported warning more than two weeks ahead of the insurrection about a map of the Capitol's underground tunnels that was posted on a pro-Donald Trump website.
  • Further, the report points out Capitol Police leadership knew as far back as July 2020 the department needed to make significant changes, but inexplicably failed to do so.
  • On that day, "the Department of Homeland Security notified the Department of a blog referencing tunnels on U.S. Capitol grounds used by Members of Congress and research of the website identified four 'threads/blog topics containing comments of concern,'" the summary states.
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  • The report goes on to expose, for the first time, a startling degree of indifference from Capitol Police leadership when it came to routine house-keeping items, such as failing to maintain an accurate roster of officers assigned to the Civil Disturbance Unit.
  • there were several longstanding issues that the department "either knew and did not address in time or did not address in a routine manner to prevent,"
  • Even equipment maintenance appeared to be a low priority. The summary shows the CDU shields were not stored in the correct temperature, rendering them ineffective, while some ammunition in the armory was expired.
  • In the end, the unit was "operating at a decreased level of readiness," due to the numerous failures, the report states.
  • The summary lists 27 recommendations for corrections, including changing procedures to "refine document reporting that better captures operational impact to include improbable outcomes based on intelligence, trend data, threats to members, and information analysis."
zoegainer

These Businesses and Institutions Are Cutting Ties With Trump - The New York Times - 0 views

www.nytimes.com/...ticians-donations-degrees.html

businesses trump Politics economics

shared by zoegainer on 12 Jan 21 - No Cached
  • A growing number of companies and institutions have taken actions against President Trump and his associates since the deadly rampage at the U.S. Capitol on Wednesday by the president’s supporters.
  • Facebook’s announcement came four days after it banned Mr. Trump from posting on its platform at least through the end of his term — after years of defending its hands-off approach.
  • And several digital platforms — including Snapchat, YouTube, Twitch, Reddit and Twitter — also recently limited or suspended Mr. Trump on their services.
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  • The P.G.A. of America announced on Sunday night that its board of directors had voted to terminate an agreement to play the P.G.A. Championship — one of golf’s four prestigious global major men’s championships — at Trump National Golf Club in Bedminster, N.J., in 2022.
  • Citigroup, which gave $1,000 in 2019 to the campaign of Senator Josh Hawley of Missouri, one of the senators who voted against the certification of the Electoral College results, said it had paused all campaign contributions until March.
  • Morgan Stanley said it suspended contributions to members of Congress who voted against certifying the results of the election, but has not suspended contributions across the board.
  • Deutsche Bank, which has been Mr. Trump’s primary lender for two decades, and Signature Bank, are also seeking distance from him and his business.
  • “Last week’s attempts by some congressional members to subvert the presidential election results and disrupt the peaceful transition of power do not align with our American Express Blue Box values,”
  • The New York State Bar Association has started an inquiry into whether Rudolph W. Giuliani, Mr. Trump’s personal lawyer, should be removed from its membership
  • AT&T, Amazon, Comcast, the Blue Cross Blue Shield Association, Ford, Best Buy and Marriott International also said they had suspended or ended contributions to members of Congress who voted against the certification of the Electoral College vote last week.
  • Hilton said it had already suspended its political contributions because of the impact of the pandemic, and that, because of the Capitol Hill violence, it would keep its PAC suspended indefinitely.
  • Wagner College on Staten Island also said on Friday that its board of trustees had voted to rescind the degree it gave to Mr. Trump in 2004.
  • In 2017, both Lehigh and Wagner considered revoking the degrees after Mr. Trump said there were “very fine people on both sides” who violently clashed in Charlottesville, Va. The schools later decided to let Mr. Trump keep the degrees.
  • The P.G.A. of America announced on Sunday night that its board of directors had voted to terminate an agreement to play the P.G.A. Championship at Trump National Golf Club in Bedminster, N.J., in 2022.
  • The decision to strip Mr. Trump’s resort of hosting the second of four major tournaments on the tour’s calendar was a heavy loss to a president who has emphasized his portfolio of golf resorts and spent significant time on the course while in office.
  • Four of the country’s largest banks, JPMorgan Chase, Goldman Sachs, Citigroup and Morgan Stanley, said they would temporarily stop sending donations from their political action committees.
  • The banks have raised hundreds of thousands of dollars and donated to candidates of both parties
  • The Blue Cross Blue Shield Association announced on Friday that it was suspending political contributions to Republicans in Congress who tried to block the electoral vote tallies for President-elect Joseph R. Biden Jr.
  • The association is one of the nation’s largest federations of insurance companies, which provide health insurance to about 109 million Americans.
  • The hotel giant Marriott International said it was taking similar action.
  • Lehigh University in Pennsylvania awarded Mr. Trump a degree in 1988, after its president called the real estate developer a “symbol of our age — all the daring and energy that the word tycoon conjures up.” On Friday, two days after the attack on the Capitol, the university said in a statement that its board of trustees had “voted to rescind and revoke the honorary degree.”
  • Wagner College on Staten Island — the New York City borough where Mr. Trump has remained popular — announced on Friday that its board of trustees had voted to rescind the degree it gave to Mr. Trump in 2004. No explanation was given.
  • On Sunday, Laurie L. Patton, president of the college, said it had initiated the process to consider revoking that degree because of Mr. Giuliani’s role in “fomenting the violent uprising against our nation’s Capitol building,” which Ms. Patton called “an insurrection against democracy itself.”AdvertisementContinue reading the main story
  • The online payment platform Stripe will no longer process payments for Mr. Trump’s campaign website, The Wall Street Journal reported on Sunday.
  • Under the terms of that policy, Stripe users must agree not to accept payments for “high risk” activities, including for any business or organization that “engages in, encourages, promotes or celebrates unlawful violence or physical harm to persons or property.
Megan Flanagan

ISIS 'executes' 232 near Mosul, takes 'human shields' - CNN.com - 0 views

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US ISIS terrorism

shared by Megan Flanagan on 28 Oct 16 - No Cached
  • SIS has "executed" 232 people near Mosul and taken tens of thousands of people to use as human shields against advancing Iraqi forces
  • terror group had carried out the mass killings on Wednesday,
  • 42 civilians in Hammam al-Alil,
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  • 190 former Iraqi Security Forces
  • October 17, ISIS has taken "tens of thousands" of men, women and children from the outskirts of Mosul into the city.
  • civilians being murdered as ISIS tries to herd people into its last stronghold in Iraq
  • had evacuated 5,000 to 6,000 civilians from there.
  • "90% surrounded Hammam al-Alil,"
  • Iraqi security forces might storm Hammam al-Alil in the next few hours but that it would depend on the situation on the ground,
  • using a "scorched earth" policy by destroying houses, buildings and bridges to slow down the advancing Iraqi security forces, he said.
  • US and its allies have killed between 800 and 900 ISIS fighters
  • 3,000 to 5,000 ISIS fighters defending the last major stronghold
  • additional 1,500 to 2,000 ISIS soldiers in a zone outside the city
rachelramirez

U.N. Toughens Sanctions on North Korea in Response to Its Nuclear Program - The New Yor... - 0 views

www.nytimes.com/...north-korea-un-sanctions.html

sanctions new york times US politics crisis policy

shared by rachelramirez on 03 Mar 16 - No Cached
  • U.N. Toughens Sanctions on North Korea in Response to Its Nuclear Program
  • Exasperated with North Korea’s defiant testing of nuclear bombs and ballistic missiles, the United Nations Security Council voted unanimously on Wednesday to severely toughen its penalties against the isolated country.
  • The 15-member Council approved a draft resolution, negotiated for weeks by American and Chinese officials, that called for inspecting all cargo going in and out of the country, banning all weapons trade and expanding the list of individuals facing sanctions.
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  • Much depends, however, on whether China — North Korea’s leading trade partner and diplomatic shield — will enforce it.
  • The measure’s toughest component would require all countries to inspect all cargo passing through their territory to or from North Korea. In the past, inspections were required only if there was reasonable suspicion of contraband aboard.
  • It prohibits North Korea from sending martial arts experts to train police officers in foreign countries, as a United Nations panel recently accused Pyongyang of doing in Uganda.
  • Although prices have fallen in recent years, minerals still account for 53 percent of North Korea’s $2.5 billion in exports to China, its chief supplier of oil.
  • The Chinese ambassador, Liu Jieyi, focused on the North’s Jan. 6 and Feb. 7 tests, done in violation of previous resolutions. He also expressed skepticism about the effectiveness of sanctions, and used the occasion to criticize an American proposal to deploy a missile shield in South Korea.
  • China’s agreement to limit imports of North Korean coal and iron ore came with a condition: that it should be demonstrated that such imports would support the North’s illicit weapons programs
sgardner35

Harvard Law to Abandon Crest Linked to Slavery - The New York Times - 0 views

www.nytimes.com/...n-crest-linked-to-slavery.html

shared by sgardner35 on 07 Mar 16 - No Cached
  • Harvard Law School is poised to abandon an 80-year-old shield based on the crest of a slaveholding family that helped endow the institution, as campuses across the country debate the use of historic names and symbols that some consider offensive.
  • s. Gordon-Reed said sheaves of wheat had also appeared on American pennies and did not have the visceral associations of a Confederate or Nazi flag. Besides, she said, since it was designed in 1936, the shield had taken on its own meaning, separate from the Royall family, honoring the law school graduates. Her opinion acknowledged the complexities that universities confront in dealing with these issues and was a rare departure from the cautious approach of many campuses.
  • In the letter of apology, the deans, Stephen Lassonde and Thomas Dingman, said the place mat “failed to account for the many viewpoints that exist on our campus.
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  • In an email Friday, Ms. Gordon-Reed said she had been influenced by her scholarship on Hemings. “This is my life’s work,” she said. “I sincerely believe that we owe it to the enslaved to work through those feelings and think of ways to carry their stories forward. And we should do that in a way that shows the inherently entwined nature of the good and bad of our past, using written text and symbols like the sheaves and, even, buildings like Monticello.”
johnsonma23

U.S. Is Debating Ways to Shield Syrian Civilians - The New York Times - 0 views

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politics US policy Obama

shared by johnsonma23 on 23 Oct 15 - No Cached
  • The Obama administration is locked in a sharp new debate over whether to deploy American military forces to establish no-fly zones and safe havens in Syria to protect civilians caught in its grinding civil war.
  • White House remains deeply skeptical about the idea, but the growing refugee crisis in Europe and Russia’s military intervention in Syria have increased pressure on President Obama
  • the fact that the administration is even revisiting an idea it has previously rejected — just weeks after Mr. Obama publicly dismissed it again
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  • Among the options discussed on Monday were establishing safe zones for civilians on Syria’s borders with Turkey and Jordan
  • But the Pentagon presentation laid out how many aircraft and personnel would be required, making it clear that there would have to be a significant escalation of American air power in the region, according to officials who described private deliberations on the condition of anonymity
maddieireland334

Ramadi: Islamic State 'Tortured Men' Until They 'Cried Like Women' - 0 views

www.breitbart.com/...2785509

shared by maddieireland334 on 16 Jan 16 - No Cached
  • Recently liberated Ramadi citizens are telling media the Islamic State (ISIS/ISIL) tortured them and used them as human shields when Iraqi forces moved into the city.
  • The Islamic State forced out Iraqi forces in Ramadi in mid-May 2015. The militants stole weapons and captured the military headquarters. They then murdered anyone “loyal to the government.”
  • As Iraqi forces moved in during December, the Islamic State grew paranoid and used the civilians as human shields. One man said the militants forced people to remain in their houses and could only leave with permission.
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  • “They come to the house and take the children and accuse them of being spies,” stated another source. “If the mom cries and gets upset at them, they accuse of her [sic] being a spy too and take her to the jail and later kill her.”
  • However, the forces insisted the area is not 100% safe. They withdrew 635 residents to nearby Habbaniyah, but there are many areas that still contain terrorists. The officials arrested 12 alleged militants who attempted to escape by blending in with the civilians.
  • Terrorism expert Michael Pregent said it is normal for the Islamic State to execute fighters who lose valuable territories. They did the same thing when militants lost Tikrit.
  • “They continue to lose territory, we’ve seen a growing number of defections and a rise in the number of alleged internal spies – many of whom they have killed mercilessly without demonstrating significant evidence of internal espionage,” said Clint Watts, Fox fellow of the Foreign Policy Research Institute, adding: ISIS pattern of internal killings looks remarkably similar to al Shabaab’s decline in Somalia. As Shabaab lost ground and defectors increased, internal killings and harsher punishments were meted out across the terror group further accelerating the loss of local popular support.
anonymous

A Year After Breonna Taylor's Killing, Family Says There's 'No Accountability' : NPR - 0 views

www.npr.org/...-says-theres-no-accountability

shared by anonymous on 24 Mar 21 - No Cached
  • Before Breonna Taylor's name became synonymous with police violence against Black Americans, she was an emergency medical technician in Louisville, Ky.The 26-year-old Black woman's friends and family say she was beloved, and relished the opportunity to brighten someone else's day.
  • Exactly one year ago, Louisville police gunned her down in her home. Now, her name is a ubiquitous rallying cry at protests calling for police reforms, and many social justice advocates point to her story as an example of how difficult it can be to hold police accountable for violent acts. The Louisville incident unfolded during a botched narcotics raid, when officers forced their way into her apartment in the early morning hours of March 13, 2020. Taylor was not the target of the raid and the suspect police were searching for was not at Taylor's home.
  • A year after Taylor's death, none of the officers who fired their service weapons — a total of 32 rounds — face criminal charges directly over Taylor's killing. At least three officers with connections to the raid have been terminated from the force.
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  • Some advocates are calling for Kentucky's Republican-controlled legislature to pass "Breonna's Law," which would ban no-knock warrants statewide. The Kentucky Senate passed a bill late last month restricting such warrants in certain situations, which many activists and Democratic lawmakers say does not go far enough. They had introduced a similar bill in the House in August, called "Breonna's Law," but the House Judiciary Committee voted on Wednesday to move forward with the Republican-sponsored proposal, according to WFPL.
  • But many advocates believe justice has not been done, citing the lack of criminal charges and saying they want to see broader criminal justice reform. Demonstrators plan to gather in downtown Louisville on Saturday to mark the anniversary of Taylor's death, member station WFPL reported. Activists say they hope to keep her memory alive and renew calls for justice, after the winter dampened on-the-ground protests.
  • In September, the city of Louisville announced a $12 million settlement in the wrongful death lawsuit filed by Taylor's family, which also included several police reforms.
  • Louisville Democratic Rep. Attica Scott, the primary sponsor of Breonna's Law, told NPR's All Things Considered on Friday that committee officials have said they will consider proposed amendments that would bring the two bills further into alignment.She also said she had written a letter to newly-confirmed Attorney General Merrick Garland this week, asking him to fully investigate Taylor's killing.
  • Ju'Niyah Palmer, Taylor's sister, wrote on Instagram earlier this year that her heart was "heavy because we are only 2 months away from me not hearing, seeing or cuddling you for a whole year." Her mother, Tamika Palmer, recently filed complaints with the police department's professional standards unit against six officers for their role in the investigation that included the raid. In an Thursday interview with a Louisville CBS affiliate, Palmer expressed her frustration with the lack of accountability in the case and called on the community to continue demanding justice.
  • Last September, after months of protests in and around Louisville, the city was braced to hear whether a grand jury would hand down criminal indictments for LMPD officers Brett Hankison, Jonathan Mattingly and Myles Cosgrove. At a press briefing Sept. 23, Kentucky Attorney General Daniel Cameron announced no charges directly tied to Taylor's death. The grand jury handed down three criminal counts of wanton endangerment to Hankison, over shooting through Taylor's apartment into a neighboring residence.
  • The grand jury did not charge Mattingly, who shot six times, and Cosgrove, who fired a total of 16 rounds, including what federal investigators determined to be the round that ultimately killed Taylor.
  • Cameron, whose office took over as special prosecutor in the case in May, said at the press conference that both Mattingly and Cosgrove "were justified in their use of force."After the two officers forced their way into Taylor's apartment, her boyfriend Kenneth Walker fired on them. Walker, a licensed gun owner, has maintained that he did not hear the officers announce themselves before entering and mistook them for intruders. He fired a shot, which hit Mattingly in the leg.
  • Cameron, Kentucky's first Black attorney general, told reporters that "evidence shows that officers both knocked and announced their presence at the apartment." He cited the officers' statements and one additional witness as evidence, but also acknowledged there is no video or body camera footage of the officers executing the search warrant.
  • Cameron's announcement sparked fresh outrage and demonstrations in Louisville, Atlanta, Denver, and Portland, among other cities. It added fuel to an already tense period in American society, where national protests focusing on racial justice inequities became a near-daily occurrence following high-profile police incidents with Black Americans, including George Floyd, Rayshard Brooks, Jacob Blake, Daniel Prude and others who were killed or seriously injured.
  • Days after Cameron's press conference, Taylor's mother, Palmer, said she was "reassured ... of why I have no faith in the legal system, in the police, in the law. ... They are not made to protect us Black and brown people."
  • In that same press conference, Crump raised questions about what evidence Cameron presented on behalf of Taylor to the grand jury. He also publicly called for the release of the transcripts of the proceedings, something that is extremely rare in grand jury cases. The court did so several weeks later, after some jurors took issue with Cameron's explanation for why no officer was directly charged in Taylor's death.
  • Hankison was terminated from LMPD in June, after the department found he fired "wantonly and blindly" into Taylor's apartment. In January, some nine months after Taylor's killing, the department formally terminated Cosgrove and another officer connected to the incident.
  • Both Cosgrove and Detective Joshua Jaynes, who secured the warrant for the raid on Taylor's home, were found to have violated department protocols, according to the termination letters made public on Jan. 6.
  • LMPD officials said that for Jaynes, "the evidence in this case revealed a sustained untruthfulness violation based on information included in an affidavit completed by you and submitted to a judge."LMPD said Cosgrove violated the department's protocols on use of deadly force and failed to activate his officer-worn body camera.
  • In that same batch of documents, LMPD also said that Mattingly, who was shot during the raid, was exonerated on both counts of violating department procedures on use of deadly force and de-escalation. It added, "no disciplinary action taken and the complaint will be dismissed." The disciplinary documents were released the same day Fischer, the Louisville mayor, formally announced that Erika Shields would be the city's next permanent police chief.
  • Shields resigned her post as Atlanta's police chief in the immediate aftermath of the killing of Rayshard Brooks, a Black man who was shot in the back during an encounter with white officers in a Wendy's parking lot in June.
Javier E

Protect biodiversity to fight climate change - The Washington Post - 0 views

www.washingtonpost.com/...earth-day-biodiversity

biodiversity climate change climate

shared by Javier E on 23 Apr 21 - No Cached
  • Giant kelp is among the best organisms on the planet for taking planet-warming gases out of the atmosphere. Buoyed by small, gas-filled bulbs called “bladders,” these huge algae grow toward the ocean surface at a pace of up to two feet per day. Their flexible stems and leafy blades form a dense underwater canopy that can store 20 times as much carbon as an equivalent expanse of terrestrial trees.
  • Yet this powerful force for planetary protection is under siege. Warming waters and worsening storms caused by climate change have weakened the kelp forests.
  • Most significantly, the demise of important predators such as otters and sea stars has led to an explosion in the population of sea urchins, which eat kelp.
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  • The Earth itself is our greatest ally in this effort. Ecosystems like California’s kelp forests absorb about half of the greenhouse gases humans emit, studies show. Without them, warming would be even worse. Nature shields us from the worst consequences of our own actions, forgiving the sins we refuse to repent.
  • If we hope to solve climate change, humanity must also address this biodiversity crisis — restoring ecosystems and the creatures that inhabit them.
  • One way to revitalize ecosystems: protect the ground they grow from.Think of the soft, spongy soil of an old-growth woodland. Here, a towering oak tree draws up water and nutrients via threadlike fungi attached to its roots. In exchange, the fungi take sugar from the oak, funneling carbon from the air into the ground.Now imagine a leaf from that oak drifting slowly to the forest floor. Perhaps it becomes food for an earthworm. Then microbes attack the earthworm’s droppings, breaking down the residue further still.Eventually, the carbon that was once a leaf can become trapped in clods of earth. Other atoms may form strong chemical bonds with minerals like iron, which prevents them from reacting with oxygen and returning to the air. Under the right conditions, carbon might stay locked away in dense, dark earth for centuries. Soils contain more carbon than the entire atmosphere and all the world’s plants combined.
  • This makes soil both a ticking time bomb and an overlooked climate solution
  • “And because soil is such an important reservoir,” Berhe said, “a small change in the release of that carbon can lead to a big change in the concentrations of greenhouse gases in the atmosphere.”
  • A 2020 analysis in the journal Nature Sustainability found that better soil stewardship could reduce emissions by at least 5.5 gigatons of carbon dioxide each year — about 15 percent of current annual emissions.
  • About half of that sequestration would be cost-effective, meaning enacting the necessary protections would cost less than the consequences of keeping that carbon in the air.
  • Enhancing carbon in soils is just the beginning. In 2017, an international team of scientists set out to determine how much carbon the planet could pull out of the atmosphere, if humans would only give it a chance. In a study in the Proceedings of the National Academy of Sciences (PNAS), they concluded natural climate systems are capable of storing almost 24 gigatons of carbon dioxide per year — roughly two thirds of what people emit.
  • “Once that happens,” Berhe said, “it’s not just the carbon status of the soil that’s improved. The soil literally becomes softer. It holds more water and nutrients. It’s easier for plants to grow in … and serve as a home for the most abundant and diverse group of organisms that we know of.
  • Of the climate solutions they studied, few delivered more carbon bang per buck than mangroves — lush systems of salt-tolerant shrubs and trees that thrive where freshwater rivers spill into the sea. Though these forests occupy just 0.5 percent of the Earth’s shorelines, they account for 10 percent of the coast’s carbon storage capacity.
  • But the unique ecosystems are too often dismissed as unproductive swamps, good for no one but the mosquitoes. In the past half-century, more than a quarter of the world’s mangroves have been destroyed — drained for development, converted for shrimp farms, poisoned by fertilizer and drowned by dammed-up streams.
  • Yet the Earth cannot compensate for all of humanity’s pollution, said William Schlesinger, former dean of Duke University’s School of the Environment and a co-author on the 2017 PNAS study. Unless people also reduce the amount of greenhouse gases we emit, no amount of ecological restoration will save us.
  • “The bottom line is we’ve got to get off of using fossil fuels in transportation and heating and lighting and everything else,”
  • In public talks, he puts it this way: “It’s easier to patch a hole in a bag than to pick up the marbles that fall out.”
  • Since the end of the last ice age, the frozen expanse at the top of the world has acted as a protective shield. During the summer, when the sun shines 24 hours a day, Arctic sea ice reflects about two-thirds of the light that hits it back into space. By contrast, the dark open ocean absorbs the majority of the sun’s heat.
  • If the Arctic loses its perpetual ice cover, it would add half a degree Celsius of warming to the global average temperature, studies suggest. The world is hurtling toward that milestone. Since 1979, the volume of ice left at the end of the summer has shrunk about 75 percent.
  • There is just one way to save it, she said: by stopping global warming. Only by ending the use of fossil fuels and eliminating greenhouse gas emissions can people prevent the Arctic from heating further and give the ice a chance to recover.
  • If we do nothing, models indicate, it will be a matter of decades before the summertime Arctic is ice-free for the first time in human history. Sea levels will surge, coastal communities will be deluged, and we will no longer have the planet’s air conditioning unit to help us cool our world down.
  • Our species evolved and our civilization was built under fairly stable climate conditions. When things changed, they changed slowly, giving us time to adapt.
  • The rapid transformation of our planet doesn’t just endanger ecosystems; humanity will suffer. People have never lived on a planet without mangroves, or peatlands, or summertime ice. We’ve never had to go without the benefits the Earth provides.
mattrenz16

Live Updates: House Pushes Senate to Approve $2,000 Stimulus Checks - The New York Times - 0 views

www.nytimes.com/...joe-biden-trump

shared by mattrenz16 on 29 Dec 20 - No Cached
  • Senator Mitch McConnell of Kentucky, the majority leader, on Tuesday blocked an effort to hold an immediate vote to increase stimulus checks to $2,000, saying instead that the Senate would “begin a process” to consider bigger payments, along with other demands issued by President Trump, leaving the fate of the measure unclear as more Republicans clamored to endorse it.
  • Mr. Trump had held the package hostage for days, insisting that lawmakers raise the direct payments to $2,000 from $600, remove a legal shield for companies like YouTube and Facebook and investigate “very substantial voter fraud.”
  • Mr. McConnell’s decision to block a vote on increasing the stimulus payments came as a growing number of Republican senators voiced support for the larger checks, and as pressure mounted on the Senate to vote on the measure.
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  • They joined a handful of others, including Senator Marco Rubio of Florida, Senator Josh Hawley of Missouri and Senator Lindsey Graham of South Carolina, who have backed increasing the checks to $2,000.
  • While Democrats all support larger checks, they are unlikely to endorse a hasty overhaul of the legal shield currently in place for social media companies, especially measures put forward by Republican senators aimed at confronting what they believe is anti-conservative bias.
  • The House voted on Monday evening to increase the size of the checks to $2,000, daring Senate Republicans to either approve the heftier sum or defy Mr. Trump.
  • In signing the relief bill on Sunday night, Mr. Trump claimed in a statement that the Senate would “start the process for a vote” on legislation that would increase direct payments and pledged that “much more money is coming.”
  • Republican lawmakers in the House were visibly frustrated with Mr. Trump’s demand. Some of the president’s closest allies, including Representatives Steve Scalise of Louisiana, the No. 2 Republican, and Jim Jordan of Ohio, voted against the measure, and Representative Kevin Brady of Texas, the top Republican on the Ways and Means Committee, complained on the House floor that the proposal had been “hastily dropped on us at the last minute” and wouldn’t assist those who needed it most.
carolinehayter

Google Lawsuit Marks End Of Washington's Love Affair With Big Tech : NPR - 0 views

www.npr.org/...tons-love-affair-with-big-tech

politics US trump policy economics

shared by carolinehayter on 22 Oct 20 - No Cached
  • The U.S. Justice Department and 11 state attorneys general have filed a blockbuster lawsuit against Google, accusing it of being an illegal monopoly because of its stranglehold on Internet search.
  • The government alleged Google has come by its wild success — 80% market share in U.S. search, a valuation eclipsing $1 trillion — unfairly. It said multibillion-dollar deals Google has struck to be the default search engine in many of the world's Web browsers and smartphones have boxed out its rivals.
  • Google's head of global affairs, Kent Walker, said the government's case is "deeply flawed." The company warned that if the Justice Department prevails, people would pay more for their phones and have worse options for searching the Internet.
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  • Just look at the word "Google," the lawsuit said — it's become "a verb that means to search the internet." What company can compete with that?
  • It will likely be years before this fight is resolved.
  • a tectonic shift is happening right now: USA v. Google is the biggest manifestation of what has become known as the "Techlash" — a newfound skepticism of Silicon Valley's giants and growing appetite to rein them in through regulation.
  • "It's the end of hands-off of the tech sector," said Gene Kimmelman, a former senior antitrust official at the Justice Department. "It's probably the beginning of a decade of a series of lawsuits against companies like Google who dominate in the digital marketplace."
  • For years, under both Republican and Democratic administrations, Silicon Valley's tech stars have thrived with little regulatory scrutin
  • There is similar skepticism in Washington of Facebook, Amazon and Apple — the companies that, with Google, have become known as Big Tech, an echo of the corporate villains of earlier eras such as Big Oil and Big Tobacco.
  • All four tech giants have been under investigation by regulators, state attorneys general and Congress — a sharp shift from just a few years ago when many politicians cozied up to the cool kids of Silicon Valley.
  • Tech companies spend millions of dollars lobbying lawmakers, and many high-level government officials have left politics to work in tech,
  • "It's been a relationship of extremes,"
  • She said Washington's laissez-faire attitude toward tech is at least partly responsible for the sector's expansion into nearly every aspect of our lives.
  • "These companies were allowed to grow large, in part because they had political champions on both sides of the aisle that really supported what they were doing and viewed a lot of what they were doing uncritically. And then ... these companies became so big and so powerful and so good at what they set out to do, it became something of a runaway train," she said.
  • The Google lawsuit is the most concrete action in the U.S. to date challenging the power of Big Tech. While the government stopped short of explicitly calling for a breakup, U.S. Associate Deputy Attorney General Ryan Shores said that "nothing's off the table."
  • "This case signals that the antitrust winter is over,"
  • other branches of government are also considering ways to bring these companies to heel. House Democrats released a sweeping report this month calling for new rules to strip Apple, Amazon, Facebook and Google of the power that has made each of them dominant in their fields. Their recommendations ranged from forced "structural separations" to reforming American antitrust law. Republicans, meanwhile, have channeled much of their ire into allegations that platforms such as Facebook and Twitter are biased against conservatives — a claim for which there is no conclusive evidence.
  • Congressional Republicans and the Trump administration are using those bias claims to push for an overhaul of Section 230 of the 1996 Communications Decency Act, a longstanding legal shield that protects online platforms from being sued over what people post on them and says they can't be punished for reasonable moderation of those posts.
  • The CEOs of Google, Facebook and Twitter are set to appear next week before the Senate Commerce Committee at a hearing about Section 230.
  • On the same day the Justice Department sued Google, two House Democrats, Anna Eshoo, whose California district includes large parts of Silicon Valley, and Tom Malinowski of New Jersey, introduced their own bill taking aim at Section 230. It would hold tech companies liable if their algorithms amplify or recommend "harmful, radicalizing content that leads to offline violence."
  • That means whichever party wins control of the White House and Congress in November, Big Tech should not expect the temperature in Washington to warm up.
  • Editor's note: Google, Facebook, Apple and Amazon are among NPR's financial supporters.
criscimagnael

Man Throws Pastry at Mona Lisa, Smearing Cream on Glass Case - The New York Times - 0 views

www.nytimes.com/...mona-lisa-pastry-louvre.html

shared by criscimagnael on 01 Jun 22 - No Cached
  • visitors watched in disbelief as he began pounding on the glass that shields the painting. Then, Mr. Sundberg said, the man smeared what appeared to be cake all over the glass protecting what is one of the world’s most recognizable pieces of art.
  • The painting was not damaged,
  • “He threw a whole bunch of roses at me and then he started yelling,”
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  • Videos on social media showed that the man, speaking in French, yelled that there were “people who were destroying the planet” and “that’s why I did it.”
  • There have been several attempts to vandalize the painting, some more successful than others. In 1956, a man threw a stone at the painting, shattering a glass shield and scratching Mona Lisa’s left elbow, causing a chip of paint to fall off.
  • Vandalism “is one of the top three concerns we have,” he said, adding, “We do take steps to prevent it, but it’s not really predictable.”
  • But the Mona Lisa is a predictable target, Mr. Keller said. In 1911, it was stolen by three Italian handymen and recovered 28 months later. In the 1950s, a visitor attacked it with acid. In 2009, a woman threw a teacup at its glass.
  • He said that such acts of vandalism carried out by demonstrators have nothing to do with the issues they are trying to call attention to. “They’re not really accomplishing anything,” Mr. Layne said.
Javier E

Fiber Optic Breakthrough to Improve Internet Security Cheaply - NYTimes.com - 1 views

www.nytimes.com/...internet-security-cheaply.html

cybersecurity

shared by Javier E on 21 Nov 12 - No Cached
  • Despite their ability to carry prodigious amounts of data, fiber-optic cables are also highly insecure. An eavesdropper needs only to bend a cable and expose the fiber, Dr. Shields said. It is then possible to capture light that leaks from the cable and convert it into digital ones and zeros. “The laws of quantum physics tell us that if someone tries to measure those single photons, that measurement disturbs their state and it causes errors in the information carried by the single photon,” he said. “By measuring the error rate in the secret key, we can determine whether there has been any eavesdropping in the fiber and in that way directly test the secrecy of each key.”
Javier E

How to Live Without Irony - NYTimes.com - 1 views

opinionator.blogs.nytimes.com/...how-to-live-without-irony

irony culture generation youth lifestyle

shared by Javier E on 18 Nov 12 - No Cached
  • For many Americans born in the 1980s and 1990s — members of Generation Y, or Millennials — particularly middle-class Caucasians, irony is the primary mode with which daily life is dealt.
  • The ironic frame functions as a shield against criticism. The same goes for ironic living. Irony is the most self-defensive mode, as it allows a person to dodge responsibility for his or her choices, aesthetic and otherwise. To live ironically is to hide in public. It is flagrantly indirect, a form of subterfuge, which means etymologically to “secretly flee” (subter + fuge). Somehow, directness has become unbearable to us.
  • It stems in part from the belief that this generation has little to offer in terms of culture, that everything has already been done, or that serious commitment to any belief will eventually be subsumed by an opposing belief, rendering the first laughable at best and contemptible at worst. This kind of defensive living works as a pre-emptive surrender
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  • While we have gained some skill sets (multitasking, technological savvy), other skills have suffered: the art of conversation, the art of looking at people, the art of being seen, the art of being present. Our conduct is no longer governed by subtlety, finesse, grace and attention, all qualities more esteemed in earlier decades. Inwardness and narcissism now hold sway.
  • Nonironic models include very young children, elderly people, deeply religious people, people with severe mental or physical disabilities, people who have suffered, and those from economically or politically challenged places where seriousness is the governing state of mind. My friend Robert Pogue Harrison put it this way in a recent conversation: “Wherever the real imposes itself, it tends to dissipate the fogs of irony.”
  • As a function of fear and pre-emptive shame, ironic living bespeaks cultural numbness, resignation and defeat. If life has become merely a clutter of kitsch objects, an endless series of sarcastic jokes and pop references, a competition to see who can care the least (or, at minimum, a performance of such a competition), it seems we’ve made a collective misstep. Could this be the cause of our emptiness and existential malaise? Or a symptom?
  • This ironic ethos can lead to a vacuity and vapidity of the individual and collective psyche. Historically, vacuums eventually have been filled by something — more often than not, a hazardous something. Fundamentalists are never ironists; dictators are never ironists; people who move things in the political landscape, regardless of the sides they choose, are never ironists.
  • Ironic living is a first-world problem. For the relatively well educated and financially secure, irony functions as a kind of credit card you never have to pay back. In other words, the hipster can frivolously invest in sham social capital without ever paying back one sincere dime.
  • The most pure nonironic models in life, however, are to be found in nature: animals and plants are exempt from irony, which exists only where the human dwells.
  • Moving away from the ironic involves saying what you mean, meaning what you say and considering seriousness and forthrightness as expressive possibilities, despite the inherent risks. It means undertaking the cultivation of sincerity, humility and self-effacement, and demoting the frivolous and the kitschy on our collective scale of values.
  • The loosely defined New Sincerity movements in the arts that have sprouted since the 1980s positioned themselves as responses to postmodern cynicism, detachment and meta-referentiality. (New Sincerity has recently been associated with the writing of David Foster Wallace, the films of Wes Anderson and the music of Cat Power.) But these attempts failed to stick, as evidenced by the new age of Deep Irony.
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