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Most of the inscriptions date back to 1916, many from July of that year when the Battle of the Somme started. Some 20,000 British soldiers were killed on the first day; by the battle's end in mid-November, the two sides had together suffered over a million casualties

Charlemagne regarded himself as a lawgiver in the style of Moses or the ancient Jewish king Josiah. 

the caliphs relinquished legislative authority beginning in the 830s when a hard-nosed mullah named Ibn Hanbal argued that such powers belonged exclusively to the religious scholars.  Unable to make law in their own right, caliphs found themselves reduced to the role of enforcers of law that others formulated, interpreted, and adjudicated.  Muhammad’s successors were marginalized by their own society. 

while Kennedy, a professor at the School of Oriental and African Studies in London and the author of more than a dozen books about Muslim history, tells us what happened, he has much less to say about why.

this hardly describes the outrage of Muslim troops at irreligious upstarts whom they said had hijacked a divinely-sanctioned movement for their own purposes.

Bourbon

But the best examples of Japanese Americana don’t just replicate our culture.

It’s easy to dismiss Japanese re-creations of foreign cultures as faddish and derivative

Nearly every bottle is bourbon, though there is a smattering of rye and sour mash. I can see bottles from the 1800s next to obscure export bottlings of Jim Beam next to standard-issue Jack Daniel’s.

I finally got to visit in 1984. I fell in love with America then. I’ve been back a hundred times since. I now own a house in Lexington, and I’ve even been named a colonel in Kentucky.”

can you be nostalgic for a time and place you never knew? These two Japanese bourbon temples represent a bold act of imagination.

I ask why no one in America stocks anything really old.

“The idea that this was a drink whose past you’d want to discover through old bottles, that’s a very new idea.”

I imagine Tatsumi 25 years ago roaring across the small roads of the American South and discovering bottles that only he knew to treasure.

dreamlands for high-fidelity obsessives

They offer a kind of jazz experience based on pure appreciation of the act of listening.

“Imported records were really expensive. Jazz kissa were the only places in the city where fans could listen to the music they loved.”

The Maya culture was known for its sophisticated approach to agriculture, arts and astronomy. The peak era for the civilization, which some archaeologists refer to as the Classic Period, is generally considered to have lasted from around A.D. 250 to 900.

The total population at that time was once estimated to be a few million, said Diane Davies, an archaeologist and Maya specialist based in the United Kingdom. But in light of the new lidar data, she said it could now be closer to 10 million.

“To have such a large number of people living at such a high level for such a long period of time, it really proves the fact that these people were highly developed, and also quite environmentally conscientious,” she said.

The important relationships between Vox and the European far right, as well as the American alt-right, are happening elsewhere.

there have been multiple contacts between Vox and the other far-right parties of Europe. In 2017, Abascal met Marine Le Pen, the French far-right leader, as Vox’s Twitter account recorded; on the eve of the election, he tweeted his thanks to Matteo Salvini, the Italian far-right leader, for his support. Abascal and Espinosa both went to Warsaw recently to meet the leaders of the nativist, anti-pluralist Polish ruling party, and Espinosa showed up at the Conservative Political Action Conference in the D.C. area, as well.

these are issues that belong to the realm of identity politics, not economics. Espinosa characterized all of them as arguments with “the left

the nationalist parties, rooted in their own particular histories, are often in conflict with one another almost by definition.

The European far right has now found a set of issues it can unite around. Opposition to immigration, especially Muslim immigration, is one of them; promotion of a socially conservative worldview is another.

dislike of same-sex civil unions or African taxi drivers is something that even Austrians and Italians who disagree about the location of their border can share.

Alto Data Analytics. Alto, which specializes in applying artificial intelligence to the analysis of public data, such as that found on Twitter, Facebook, Instagram, YouTube and other public sources, recently produced some elegant, colored network maps of the Spanish online conversation, with the goal of identifying disinformation campaigns seeking to distort digital conversations

three outlying, polarized conversations — “echo chambers,” whose members are mostly talking and listening only to one another: the Catalan secessionist conversation, the far-left conversation and the Vox conversation. 

the largest number of “abnormal, high-activity users” — bots, or else real people who post constantly and probably professionally — were also found within these three communities, especially the Vox community, which accounted for more than half of them

uncovered a network of nearly 3,000 “abnormal, high-activity users” that had pumped out nearly 4½ million pro-Vox and anti-Islamic messages on Twitter in the past year

For the past couple of years, it has focused on immigration scare stories, gradually increasing their emotional intensity

all of it aligns with messages being put out by Vox.

a week before Spain’s polling day, the network was tweeting images of what its members described as a riot in a “Muslim neighborhood in France.” In fact, the clip showed a scene from recent anti-government riots in Algeria.

Vox supporters, especially the “abnormal, high-activity users,” are very likely to post and tweet content and material from a very particular groups of sources: a set of conspiratorial websites, mostly set up at least a year ago, sometimes run by a single person, which post large quantities of highly partisan articles and headlines.

he Alto team had found exactly the same kinds of websites in Italy and Brazil, in the months before those countries’ elections in 2018

the websites began putting out partisan material — in Italy, about immigration; in Brazil, about corruption and feminism — during the year before the vote.

they served to feed and amplify partisan themes even before they were really part of mainstream politics.

In Spain, there are a half-dozen such sites, some quite professional and some clearly amateu

One of the more obscure sites has exactly the same style and layout as a pro-Bolsonaro Brazilian site, almost as though both had been designed by the same person

The owner of digitalSevilla — according to El Pais, a 24-year-old with no journalism experience — is producing headlines that compare the Andalusian socialist party leader to “the evil lady in Game of Thrones” and, at times, has had more readership than established newspapers

They function not unlike Infowars, Breitbart, the infamous partisan sites that operated from Macedonia during the U.S. presidential campaign

all of which produced hypercharged, conspiratorial, partisan news and outraged headlines that could then be pumped into hypercharged, conspiratorial echo chambers.

he Global Compact for Safe, Orderly and Regular Migration. Though the pact received relatively little mainstream media attention, in the lead-up to that gathering, and in its wake, Alto found nearly 50,000 Twitter users tweeting conspiracy theories about the pact

Much like the Spanish network that promotes Vox, these users were promoting material from extremist and conspiratorial websites, using identical images, linking and retweeting one another across borders.

A similar international network went into high gear after the fire at Notre Dame Cathedral in Paris. The Institute for Strategic Dialogue tracked thousands of posts from people claiming to have seen Muslims “celebrating” the fire, as well as from people posting rumors and pictures that purported to prove there had been arson

These same kinds of memes and images then rippled through Vox’s WhatsApp and Telegram fan groups. These included, for example, an English-language meme showing Paris “before Macron,” with Notre Dame burning, and “after Macron” with a mosque in its place, as well as a news video, which, in fact, had been made about another incident, talking about arrests and gas bombs found in a nearby car. It was a perfect example of the alt-right, the far right and Vox all messaging the same thing, at the same time, in multiple languages, attempting to create the same emotions across Europe, North America and beyond.

CitizenGo is part of a larger network of European organizations dedicated to what they call “restoring the natural order”: rolling back gay rights, restricting abortion and contraception, promoting an explicitly Christian agenda. They put together mailing lists and keep in touch with their supporters; the organization claims to reach 9 million people.

OpenDemocracy has additionally identified a dozen other U.S.-based organizations that now fund or assist conservative activists in Europe

she now runs into CitizenGo, and its language, around the world. Among other things, it has popularized the expression “gender ideology” — a term the Christian right invented, and that has come to describe a whole group of issues, from domestic violence laws to gay rights — in Africa and Latin America, as well as Europe.

In Spain, CitizenGo has made itself famous by painting buses with provocative slogans — one carried the hashtag #feminazis and an image of Adolf Hitler wearing lipstick — and driving them around Spanish cities.

It’s a pattern we know from U.S. politics. Just as it is possible in the United States to support super PACs that then pay for advertising around issues linked to particular candidates, so is it now possible for Americans, Russians or the Princess von Thurn und Taxis to donate to CitizenGo — and, thus, to support Vox.

as most Europeans probably don’t realize — outsiders who want to fund the European far right have been able to do so for some time. OpenDemocracy’s most recent report quotes Arsuaga, the head of CitizenGo, advising a reporter that money given to his group could “indirectly” support Vox, since “we actually currently totally align.”

“Make Spain Great Again,” he explained, “was a kind of provocation. . . . It was just intended to make the left a little bit more angry.”

The number of actual Spanish Muslims is relatively low — most immigration to Spain is from Latin America — and the number of actual U.S. Muslims is, relatively, even lower. But the idea that Christian civilization needs to redefine itself against the Islamic enemy has, of course, a special historic echo in Spain

“We are entering into a period of time when politics is becoming something different, politics is warfare by another means — we don’t want to be killed, we have to survive. . . . I think politics now is winner-takes-all. This is not just a phenomenon in Spain.

As Aznar, the former prime minister, said, the party is a “consequence,” though it is not only a consequence of Catalan separatism. It’s also a consequence of Trumpism, of the conspiracy websites, of the international alt-right/far-right online campaign, and especially of a social conservative backlash that has been building across the continent for years.

The nationalists, the anti-globalists, the people who are skeptical of international laws and international organizations — they, too, now work together, across borders, for common causes. They share the same contacts. They tap money from the same funders. They are learning from one another’s mistakes, copying one another’s language. And, together, they think they will eventually win.

With the consciousness of a threat comes the awareness of a vulnerability. The police can only protect the people you love in the most limited of circumstances (with those limits growing ever-more-severe the farther you live from a city center.) You want to stand in that gap.

So you take a big step. You walk into a gun store. Unless you’re the kind of person who grew up shooting, this is where you begin your encounter with American gun culture. The first thing you’ll notice—and I’ve seen this without fail—is that the person behind that counter is ready to listen.

Next, you realize that you want that sense of safety to travel with you. So you sign up for a concealed-carry permit class. You gather one night with friends and neighbors and spend the next eight hours combining a self-defense class with a dash of world-view training.

something else happens to you, something that’s deeper than the fun of shooting a paper target. Your thought-process starts to change. Yes, if someone tried to break into your house, you know that you’d call 911 and pray for the police to come quickly, but you also start to think of exactly what else you’d do. If you heard that “bump” in the night, how would you protect yourself until the police arrived?  You’re surprised at how much safer you feel with the gun in the house.

Often the person behind the counter is a veteran. Often they’re a retired cop. Always they’re well-informed. Always they’re ready to teach.

nd when you carry your weapon, you don’t feel intimidated, you feel empowered. In a way that’s tough to explain, the fact that you’re so much less dependent on the state for your personal security and safety makes you feel more “free” than you’ve ever felt before.  

And as your worldview changes, you expand your knowledge. You learn that people defend themselves with guns all the time, usually without pulling the trigger.

At the end of this process, your life has changed for the better. Your community has expanded to include people you truly like, who’ve perhaps helped you through a tough time in your life, and you treasure these relationships

It’s a myth that gun owners despise regulation. Instead, they tend to believe that government regulation should have two purposes—deny guns to the dangerous while protecting rights of access for the law-abiding. The formula is simple: Criminals and the dangerously mentally ill make our nation more violent. Law-abiding gun owners save and protect lives.

Thus the overwhelming support for background checks, the insistence from gun-rights supporters that the government enforce existing laws and lock up violent offenders, and the openness to solutions—like so-called “gun violence restraining orders” that specifically target troubled individuals for intervention.

Progressive policy prescriptions, like assault-weapons bans and bans on large-capacity magazines, are opposed because they’re perceived to have exactly the wrong effect. They’ll present only the most minor of hurdles for the lawless, while the law-abiding experience the law’s full effect. It’s a form of collective punishment for the innocent, a mere annoyance—at best—for the lawless.

Because of the threats against my family—and because I don’t want to be dependent on a sometimes shockingly incompetent government for my family’s security—I carry a weapon. My wife does as well. We’re not scared. We’re prepared, and that sense of preparation is contagious. Confidence is contagious. People want to be empowered. That’s how gun culture is built. Not by the NRA and not by Congress, but by gun owners, one free citizen at a time.

How did we get a government of this sort? For decades, our country has been witness to a war on public life.

We value expertise from our doctors, nurses, engineers and scientists. But when it comes to government, there is a popular assumption that those who spend their lives mastering the arts of administration, politics and policymaking must be up to no good.

It has turned the word “politician” into an epithet, even though most of our best presidents (Abraham Lincoln and Franklin D. Roosevelt especially) have been politicians through and through

And viewing our civil servants as mere timeserving “bureaucrats” fails to appreciate the contributions they make and the extent to which our government, in comparison with so many others, has been remarkably light on corruption.

s. But repairing our problems requires citizens willing to engage in public life, not shun it, and people in government who respect the work they are asked to undertake.

Baby Boomers will remember just how shocked they were during the Watergate investigation to learn through the transcripts of the White House recordings that President Richard Nixon swore, personally insulted his enemies, and used anti-Semitic language behind closed doors. Nixon referred to Henry Kissinger as "Jew-boy."

Trump insists on calling Sen. Elizabeth Warren "Pocahontas" and has gone after football players protesting police violence against African-Americans

President Trump's rhetoric is also unpresidential in that he is willing to do and say big things, that entail huge risks for the country, in a dangerously ad hoc manner. Nowhere has this been clearer than with his tweets about North Korea

It is vital that members of both parties admit what they see when these moments happen and avoid normalizing these kinds of reckless departures from presidential history. For if the political class, and the public, starts to brush these moments off as "Trump being Trump" or "nothing worse than what we have seen" we will lower the bar so far it will be impossible to ever repair the presidency.

. Unlike their nomadic ancestors, the Barlas were settled agriculturalists and traders.

"Tamerlane or Timur: The Great Amir," states that Timur was descended from Genghis Khan on his mother's side; it is not entirely clear whether that is true.

During Timur's youth, Transoxiana was riven by conflict between the local nomadic clans and the sedentary Chagatay Mongol khans who ruled them. The Chagatay had abandoned the mobile ways of Genghis Khan and their other ancestors and taxed the people heavily in order to support their urban lifestyle. Naturally, this taxation angered their citizens.

Timur was not directly descended from Genghis Khan on his father's side, so he ruled as an amir (from the Arabic word for "prince"), rather than as khan.

Timur invaded Russia in 1380. He helped the Mongol Khan Toktamysh retake control, and also defeated the Lithuanians in battle.  Timur captured Herat

the opening salvo against Persia. By 1385, all of Persia was his.  

Timur fought against his former protege in Russia, Toktamysh. The Timurid army captured Moscow

Persia revolted. He responded by leveling entire cities and using the citizens' skulls to build grisly towers and pyramids.

The Turkic/Mongol invaders left carnage along their path; Delhi's army was destroyed in December, and the city ruined. Timur seized tons of treasure and 90 war elephants and took them back to Samarkand.

Timur captured early Ottoman Turkey and received the submission of Egypt.

The rulers of Europe were glad that the Ottoman Turk sultan Bayazid had been defeated, but they trembled at the idea that "Tamerlane" was at their doorstep. The rulers of Spain, France, and other powers sent congratulatory embassies to Timur, hoping to stave off an attack.

Timur had bigger goals, though. He decided in 1404 that he would conquer Ming China.

the Timurid army set out in December, during an unusually cold winter. Men and horses died of exposure

Timur started life as the son of a minor chieftain, much like his putative ancestor Genghis Khan. Through sheer intelligence, military skill and force of personality, Timur was able to conquer an empire stretching from Russia to India, and from the Mediterranean Sea to Mongolia.

Unlike Genghis Khan, however, Timur conquered not to open trade routes and protect his flanks, but to loot and pillage. The Timurid Empire did not long survive its founder because he rarely bothered to put any governmental structure in place after he destroyed the existing order.

While Timur professed to be a good Muslim, he obviously felt no compunction about destroying the jewel-cities of Islam

Damascus, Khiva, Baghdad... these ancient capitals of Islamic learning never really recovered from Timur's attentions.

Timur's line had better luck in India, where his great-great-grandson Babur founded the Mughal Dynasty in 1526. The Mughals ruled until 1857 when the British expelled them. (Shah Jahan, the builder of the Taj Mahal, is thus also a descendant of Timur.)

A combination of Louis XIV of France, the Elector of Bavaria, Max Emanuel, and Hungarian rebels, threatened to overthrow Leopold, and thus to end the Habsburg ability to counter-balance French power

These depots enabled the army to maintain cohesion and discipline, instead of having to disperse to obtain supplies

Marlborough had been more successful than his opponents in integrating cavalry and infantry; his cavalry were better trained for charging; and the artillery, under Colonel Holcroft Blood, manoeuvred rapidly on the battlefield, and was brought forward to help support the breakthrough in the centre

The victory ended the threat to Austria. Most of the Franco-Bavarian army was no longer effective after the battle and its subsequent retreat to the Rhine. The Allies followed up the battle with the conquest of southern Germany, as Bavaria was ‘taken out’ of the war, and took the major fortresses of Ulm, Ingolstadt and Landau before the close of the year. It was not until 1741 that French forces were again to campaign so far to the east – and later, and more seriously, in the French Revolutionary and Napoleonic wars, when no British army marched to the Danube. In contrast, Marlborough’s advance into Germany had prepared the way for George II to campaign there in 1743, a campaign that culminated in another victory for the British and Austrians over the French at Dettingen, to the east of Frankfurt

Under Marlborough at Blenheim, the British army reached a peak of success that it was not to achieve again in Europe for another hundred years, until Wellington

Marlborough’s army was the most battle-hardened British army since those of the Civil Wars of the 1640s, but the armies of the Civil Wars had not been engaged in battles that were as extensive or sieges of positions that were as well fortified as those that faced Marlborough’s forces

The British in Gibraltar were now besieged on land by the French and the supporters of Philip V, but, as with the lengthy siege of Gibraltar by the Spaniards in 1780 during the American War of Independence, British fleet action proved crucial to the relief of the besieged garrison

As Marlborough was Master-General of the Ordnance as well as Captain-General of the Army, he was able to overcome any institutional constraints on co-operation between artillery and the rest of the army

Like Gustavus Adolphus of Sweden in the Thirty Years’ War seventy years earlier, Marlborough made his cavalry charge fast and act like a shock force, rather than as mounted infantry relying on pistol firepower

Marlborough went on to win other battles – notably Ramillies (1706), Oudenaarde (1708), and Malplaquet (1709) – but none had the dramatic impact of Blenheim, in part because that victory ended the danger that the anti-French alliance would collapse. But he also found that victory did not make it any easier to get the Allied forces to work together, and this, combined with differences in military and diplomatic strategy among the political leaders (the Dutch were especially cautious), made his task very difficult

Meanwhile, a few weeks earlier the seizure of Gibraltar had brought together Britain’s role as a Continental power with her interests as a maritime state. British troops were engaged in Iberia in support of ‘Charles III’, Leopold I’s second son and the Habsburg candidate for the crown of Spain, against Louis XIV’s second grandson, Philip V of Spain, who had been installed in 1700 under the terms of Charles II’s will. It proved far easier for Britain to intervene on the littoral, however, than to control the interior

the seizure of Gibraltar proved important as it registered the shift of naval hegemony from France to Britain. In the early 1690s Britain and France had contested the English Channel, but following the British victory at Barfleur in 1692, the navy had become far more effective in the Mediterranean. The dispatch of a large fleet under Russell to the Mediterranean in 1694 had been followed by its wintering at the then Allied port of Cadiz, a new achievement. The competing interests of Austria, France and Spain in the western Mediterranean ensured that this area was the cockpit of European diplomacy

n 1702, Sir George Rooke had concentrated on Spain’s Atlantic waters as a consequence of an attempt to intercept the Spanish treasure fleet from the New World. His attack on Cadiz had failed, but the Franco-Spanish fleet at Vigo was successfully attacked. British naval strength encouraged Portugal to switch sides in 1703; but, in an even more significant move, the same year Sir Cloudesley Shovell entered the Mediterranean and persuaded Victor Amadeus II of Savoy-Piedmont to abandon his alliance with Louis XIV

Rooke’s capture of Gibraltar on July 23rd, 1704, when the landing force was crucially supported by naval gunfire that silenced the enemy battery on the New Mole, led the French to mount a naval response to regain Gibraltar for Philip V and to demonstrate that France was still the leading naval power in the Mediterranean

Marlborough’s battles were fought on a more extended front than those of the 1690s, let alone the 1650s

These blows led the French to abandon the siege. Gibraltar’s inhabitants had been allowed to remain in the town if they took an oath of fidelity to ‘Charles III’, but ultimately the victory of Philip V, the Bourbon claimant, in the wider war removed this option, and instead the British acquired Gibraltar under the Treaty of Utrecht of 1713. In an attempt to improve relations with Spain, in 1721 George I promised to approach Parliament for consent to return Gibraltar to Spain, but this was not deemed politically possible

Three years later a fleet based at Gibraltar discouraged a junction between Bourbon naval forces in the Atlantic and the Mediterranean. During the French Revolutionary and Napoleonic wars, when the Mediterranean formed a frontline between the alliance systems of two clashing empires, Gibraltar was a key British resource

Maintaining a presence in Gibraltar thereafter ceased to be of vital strategic concern to the British and became a curiosity to many; but its major role for a quarter-millennium of national history should not be underplayed.

It failed, after a night-time error in navigation led to the loss of eight transport ships and nearly 900 men in the St Lawrence estuary, but the Peace of Utrecht of 1713 left Britain with recognition of its wartime gains: not only Gibraltar and Minorca, but also Nova Scotia and Newfoundland. This weakened the defences of New France and left the British clearly dominant in North American waters

Adolf Fredrik, Gustav III’s father, was described by one English contemporary as having ‘the title of king, with hardly the privileges of a subject’. Unlike his British counterpart George II, he had no power to summon or dissolve his parliament.

Gustav was an unimpressive figure physically, weedy and foppish, and slightly lame since birth, but when he addressed the members of the Riksdag he made them flinch with his phrases of masterful contempt

The new constitution that Gustav now promulgated, in place of that of 1720-72, brought Sweden more into line with contemporary Britain.

The main difference between the British and Swedish systems was that, whereas in Britain the monarch’s executive power was in practice delegated to ministers more industrious, more  proficient and, for the most part,  more intellectually gifted than their royal master, in Sweden it was Gustav III himself who was indisputably in day to day charge

No other of the Enlightened Despots was more fond than Gustav of the time-wasting rituals of court life, the levées, formal audiences and ceremonial entries and exits.

Whereas Napoleon, in his coup d’etat of 19e Brumaire 1799 broke down and began mumbling in front of the popular assembly he was trying to overawe, Gustav III easily faced down his opponents in the Riksdag

Gustav III may well have held a record among monarchs prior to the nineteenth century for the number of other crowned heads he met. What Louis XV and Louis XVI of France or Ferdinand IV of Naples thought of him is uncertain, though none of these Bourbons were exactly noted for their insight into character. Pope Pius VI pretended to be delighted with Gustav (the first Protestant monarch ever to meet a pope) and made him a Knight of the Golden Spur. The other Enlightened Despots, Frederick the Great, Catherine the Great and Joseph II, agreed in thinking Gustav charming in a wearying sort of way, and faintly ridiculous. Leopold II, Joseph II’s brother and successor, perhaps the ablest politician among the Enlightened Despots – he was still only Grand Duke of Tuscany when Gustav met him

the Swedish king was a positive menace with his incessant scheming and readiness to interfere in other governments’ affairs

all radical improvements in national character take place during the severest wars’. Russia, having annexed the Crimea, had embarked on a titanic struggle with the Ottoman Empire which was absorbing stupendous quantities of manpower and treasure. At the beginning of 1788 he began making plans to attack Russia from the rear.

Gustav found himself far from his capital, stuck with an army that would not obey him. He was rescued  by the Danish government declaring war on him. Hurrying back to Sweden, Gustav rode to Gothenburg, 250 miles cross country in forty-eight hours – the last sixty miles quite alone and on borrowed farm horses, in blinding hailstorms – to rally the defences of the city against the invading Danes

The senior Swedish officers rejected all the courses of action proposed by Gustav and his latest discovery, William Sidney Smith, a British naval captain who had turned up without the permission of his own government; they even, according to Smith, talked of ‘proposing terms of Capitulation independent of the King’.

Catherine, still preoccupied with the war with Turkey, was glad to patch up a compromise peace

While the Stockholm crowds stood outside cheering him, Gustav confronted the chamber of nobles with a new constitution, and when they howled it down he coolly ordered the secretary of the chamber to record their vote as yes: a piece of blatant illegality combined with intimidation that anticipates the tactics of twentieth-century dictators. In fact, apart from giving the King the power to make war without the Riksdag’s consent, the new constitution marked little advance on that of 1772

Eleven weeks after Gustav rammed his new constitution down the throats of the nobles, the Estates General met at Versailles and by the time of the peace settlement with Russia the French ancien régime was well on the way to dissolution.

I cannot allow that it is right to support rebels against their Lawful King

Despite the fact that Sweden was virtually bankrupt in the aftermath of the Russian war he now offered to land 16,000 Swedish and 8,000 Russian troops at Ostend, in Austrian territory, and to march on Paris to overthrow the Constituent Assembly, with the support of an Austrian army advancing from the Rhine. In June 1791 he went to Aachen and was greeted there as a saviour by the French royalist exiles. While he was there Louis XVI and Marie Antoinette made their bid to escape from Paris

Marie Antoinette’s brother Leopold, who had succeeded Joseph II as Holy Roman Emperor and ruler of Austria the year before, was enraged by Gustav’s interference: there were some too, including Gustav’s uncle Henry of Prussia, who believed that his schemes for an armed intervention in France were merely a cover for a secret plan to seize Norway from the Danes

On March 1st, 1792, Leopold died – poisoned, it is said, by an aphrodisiac of his own concoction – but Gustav was destined never to learn that there was no longer any challenge to his self-appointed role as leader of the monarchist opposition to the French Revolution

Gustav III was only forty-six when he died. That was at least eight years older than the most brilliant of his predecessors on the Swedish throne, Gustav II Adolf, Karl X and Karl XII – and if he had lived a normal span he would still have been king at the time of Waterloo.

The economic weakness of his country, the inveterate opposition of the social class that elsewhere might have been a king’s chief support, and the increasing influence of the revolutionary ferment in France may have meant that, even if he had lived, he would not have been able to go as far as he dreamed: he is one of the great might-have-beens of history.

The Austrian Netherlands (now Belgium) and the left bank of the Rhine had been major battlefields in the war against the coalition, and French victories in those sectors were followed by military occupation, requisitions, and taxation but also by the abolition of feudalism and similar reforms. In 1795 Belgium was annexed to France and divided into departments, which would henceforth be treated like other French départements.

Strategic considerations and French national interest were the main engines of French foreign policy in the Revolutionary decade but not the only ones. Elsewhere in Europe, native patriots invited French support against their own ruling princes or oligarchies.

abortive revolutionary movements had already occurred in the Austrian Netherlands and in the United Provinces (Dutch Netherlands). When French troops occupied their country in 1795, Dutch "Patriots" set up the Batavian Republic, the first of what became a belt of "sister republics" along France’s borders.

By 1797 Prussia and Spain had made peace with France, but Austria and Britain continued the struggle.

In the process, northern Italy was liberated from Austria, and the Habsburgs were driven to the peace table, where they signed the Treaty of Campo Formio on 26 Vendémiaire, year VI (October 17, 1797).

The treasure coming from the sister republics was desperately needed in Paris since French finances were in total disarray.

In 1797 the government finally engineered a painful return to hard currency and in effect wrote down the accumulated national debt by two-thirds of its value in exchange for guaranteeing the integrity of the remaining third.

Gale L. Pooley and Marian L. Tupy extend the results of the bet a quarter-century to the latest data available, while offering a more sophisticated tool for measuring what they call the Simon Abundance Index.

In brief, they calculate the cost of commodities by how much time it takes a typical global worker to earn enough money to buy them. The index determines prosperity or shortage at ground level: in the lived experiences of actual human beings.

Measured by global average hourly income, the price of a representative basket of 50 key commodities — food, energy, minerals and so forth — fell by nearly two-thirds between when the bet was made and 2017

Measured by the time it takes to buy the basket, the Earth’s resources have become 380 percent more abundant as the human population grew by 69 percent.

resources grew “because” of the rise in population.

We think we know the limits of our resources until human brains discover ways to burst those limits.

Take, for example, the pressing issue of water supplies — a current concern of population catastrophists. In water-stressed places from Israel to Singapore to Las Vegas, human brains are deploying a wide variety of technologies to efficiently desalinate seawater or effectively recycle wastewater, thereby increasing the available resource

These advances don’t happen by magic. They happen through price signals. When a resource grows expensive, creative people figure out how to find more, create more or use less

Romer points us to the tremendous potential of a tax on carbon as the best available weapon against climate change. The tax — which could be refunded in the form of subsidies for green upgrades at home and work — is the necessary price signal to unleash the full creative powers of human ingenuity.

all around us, if we will look past fear to facts, we see evidence of abundance. And we can continue to have more of it for more people, if we treasure and nurture the most precious of our renewable resources: ourselves and our fellow human beings.

In the United States, this story is perhaps best exemplified by Clara Barton, the founder of the American Red Cross and one of the most celebrated figures in the nation's history. Her lifesaving work on Civil War battlefields and her lasting contributions to the betterment of society are a reminder of how much a determined woman can do.

In this historic year of celebrating the 19th Amendment giving women the power of the vote, I'm still a believer in Bella's prediction because I have witnessed what can happen when women bring forward the full scope of our experiences as mothers, daughters and sisters, individually and collectively, to redefine power by how we use it and share it. From negotiating peace to leading toward climate justice, we have, as a global women's community, the opportunity to fully actualize Bella's faith in us.

Although recent victories against these companies are encouraging, there is a long fight ahead of us still, and Rachel will continue to inspire. Because she never gave up, and she succeeded in banning DDT despite the vested interests of corporations and the government—despite the fact that she was secretly battling the cancer that killed her. In addition, I was always supported and encouraged by my mother.

My first reaction to learning about Claudette Colvin was, "How did I not know about her until now?" In 1955, Claudette was 15 and living in Montgomery, Alabama. On her ride home from school one day, the driver ordered her to give up her seat to a white woman. Claudette refused, and two police officers dragged her off the bus in handcuffs.

When I first met Congresswoman Shirley Chisholm, I was a young, single mom on public assistance and food stamps. I was active in the community—serving as president of the Black Student Union, volunteering with the Black Panther Party, while raising two young boys. The time I spent on her campaign deeply impacted my life.

As soon as she finished her speech, I offered to do anything I could for her campaign. But when she asked me if I was registered to vote, I admitted that I was not. She was not pleased. She looked at me and said: "Little girl, you can't change the system if you're on the outside looking in. Register to vote."

Congresswoman Shirley Chisholm remains an inspiration to little girls and women everywhere, including myself, reminding us to strive for what's possible, unburdened by what's been. As my mother—another hero in my eyes—used to say, "You may be the first to do many things, but make sure you're not the last."

When the New York Domestic Workers' Bill of Rights passed 10 years ago, I knew I was both witnessing a massive historical achievement in that moment and riding the crest of a longer historical arc, lifted up by millions of women who have been fighting for respect and dignity for generations.

Along with nearly one thousand other women from all over the world, I traveled to Brussels in May of 1989 for the first-ever international peace conference convened by women. Proudly hanging on the front of the European Parliament building was a banner: "WOMEN: GIVE PEACE A CHANCE."

One of the people who has inspired me is Mariame Kaba, one of the nation's leading prison abolitionists and the founder of the organization Project NIA, which works to end youth incarceration. She's truly remarkable. One of the attributes I most admire about her is the resilience she embodies and the genuine sense of hope she exudes. She is deeply principled and warm hearted in her pursuit of justice. She said something years ago that has stayed with me: "Hope is a discipline." When things feel bleak, I come back to these words to maintain perspective and to persevere.

In 1962, after two years studying chimpanzees, I went to Cambridge University to read for a PhD in ethology. There I was told there was a difference in kind between humans and other animals, that only we humans had personalities, minds, and emotions. But I had learned that this was not true from my childhood teachers, my wonderful mother and my dog, Rusty! So I refused to comply with this reductionist thinking. Eventually, because the chimpanzees are so similar to us biologically as well as behaviorally, most scientists accepted that we are part of the animal kingdom. But I received much criticism.

Amelia Earhart broke the barrier for women in aviation, then Jackie Cochran founded the WASP, a WWII Women Pilots Service, paving the way for Sally Ride, the first American woman in space.

And finally, suffragists rallied and marched for women's equality starting in 1848, seeking the basic right to vote and assure their voices were counted. It took over 50 years before their dream was realized and none of the brave early leaders lived to celebrate or exercise this important right. It opened so many doors for the next steps to true equality.

More than 20 years ago in Beijing, Hillary Clinton stood in front of the United Nations World Conference on Women and declared that "human rights are women's rights and women's rights are human rights." Although Hillary's history-making speech was directed at the world, it felt like she was speaking directly to me. At the time, I was a young lawyer, but Hillary's words forced me to ask myself tough questions about what I was doing to make the world a better place.

During times of uncertainty, it's important to reach for inspiration as a way to stay connected to what's possible. I'm grateful for my own mother, Lynette Schwartz, who taught me from a young age to always expect the unexpected and be prepared for the things that you cannot see. When I was growing up, I used to think that my mother was unnecessarily worried about everything and overly prepared. Her advice and habits have become especially helpful in the last few weeks as uncertainty spreads. Because of her, our home has become a sanctuary for those who don't have the same.

The women of color who founded the movement we carry forward today are my inspiration. Their persistence to be seen and heard gives me strength to carry on in uncertain times. The term "women of color" was born in 1977 in Houston, Texas, at the first and only National Women's Conference. There, among more than 20,000 mostly white women, a cadre of Black, Latina, Asian American and Native women redefined the women's agenda to include race, class and solidarity. They inspired entire generations of us to step fully into our collective leadership and power. Now women of color—a majority of women in several states—are leading progressive reforms as voters, organizers and courageous elected leaders.

I can still remember standing with my mother, Ann Richards, on the floor of the 1984 Democratic National Convention in San Francisco. It was the first time we'd done anything like this together. As State Treasurer of Texas, Mom had been asked to give a speech seconding Walter Mondale's nomination for the presidency, and she asked me to go along. Even though her speech was the next day, it was the furthest thing from our minds while we waited for Mondale's running mate, Geraldine Ferraro, to take the stage. That night, she would become the first woman ever nominated as vice president on a major party ticket.

As a young girl impacted by over-policing and over-incarceration in my communities, I was particularly grateful when I learned about the abolitionist movement that helped support enslaved Africans to gain their freedom. I would learn and relearn the brilliant story of Harriet Tubman—a young enslaved woman who would free herself from slavery and eventually free so many others including her entire family. This kind of bravery helped me assess the life I was living and created a courage in me that translated into the work I currently do today.

In my life, I have had many moments of self-doubt when I have felt that I lacked the knowledge, the background, the expertise necessary to deal with vexing issues. Most women have had such experiences.

Born into slavery and orphaned as a young woman, Ida B. Wells-Barnett was an uncompromising and courageous voice for race and gender justice. She resisted not just the terror of racism and the suffocation of sexism, but also the conventions that artificially limited advocacy against these "isms."

When I wrote "American Heroines: The Spirited Women Who Shaped Our Country" an observation jumped out: in many instances in the remarkable progress of women in history, the first barrier breakers worked for years to be recognized in their fields, but never saw their success.

We went out into one of the tiny rice-paddy villages, a cluster of six tin open-sided lean-to huts. It's a day's trek, by minibus from the little town of Bontoc, then by foot up and down steep hillsides and across fragile rope bridges, then teetering along thin strips of earth that divide the paddies. Finally we sit on the mud floor of one of the huts, drinking peanut coffee from a shared tin cup. Urban Filipinas speak English, some Spanish and only a little Filipino (Tagalog); the tribal people of the North have their own languages. One woman translates.

Later that afternoon, each of us clutching at the ropes of a swaying bridge, my activist translator shouted to me that somehow, she must find the funding to start an adult literacy program for the women of this rice paddy. And so we all did. But Gunnawa is always with me. Because all of us need to know how to read the signs that tell us where we are. So we can know where we're going.

The tech denizens wear pseudo-utilitarian garments, like the knitted, machine-washable shoes that she deems “a monument to the end of sensuousness”

Wiener has a gift for channeling Silicon Valley’s unsettling idea of perfection and for reminding us of its allure. She gets the appeal of building something “so beautiful, so necessary, so well designed that it insinuated itself into people’s lives without external pressures,” and of creating an existence “freed of decision-making, the unnecessary friction of human behavior.”

The man-children who hire her really believe they can change the world by selling e-books, analyzing data, offering a code-sharing service.

Bizarrely, and predictably, the tech people offer tech fixes for our shredded civic fabric: “a Marshall Plan of rationality,” say, or “crowdfunding private planes to fly over red counties and drop leaflets.

In “Lurking,” the tech writer Joanne McNeil also excavates recent histor

It’s a cheerfully digressive book, organized into chapters that each tackle some fundamental property of the Internet. The first chapter, “Search,” traces the evolution of Google and people’s relationship to inquiry. “Anonymity” revisits the early groups that homesteaded in cyberspace, while “Visibility” and “Community” take us through the sites (Friendster, Myspace, Facebook) that successively colonized it.

“Sharing” meditates on the circulation of images and language. “Clash” presents a brief history of online activism. “Accountability” explores how well-structured sites might contain bad actors.

To grasp the Internet we know today, we have to remember the freer, weirder, more innocent pseudonymity that thrived on the World Wide Web before major tech companies swallowed it whole.

“Lurking” is more like infinite scroll. Having picked your platform, you float on the current of content, thick with froth and detritus and the occasional treasure, until something makes you ask: Wait, what? How did I get here

In rewinding our recent Internet history, both books remind us of just how deeply living online has overloaded our thought patterns, installing in our hindbrains a thrumming and consta

ll the pre-emptive self-congratulation of “back in black” is out. The measure of success now is not the shibboleths of neoliberal philosophy, but how many lives can be spared, and how many jobs and businesses can be maintained in the face of a profound global economic shock triggered by a health crisis – which is exactly as it should be.

Cooper pressed Goodman on how she would ensure coronavirus was not spread at the city’s hotels and casinos, describing the tourist attractions as a “Petri dish” for possible infection.

The talkshow host Jimmy Kimmel referred to the interview as “bonkers” and said she “should resign before lunch arrives today”.

That’s up to them to figure out.”

“the single most embarrassing thing” he had seen from a state politician in 35 years.

Goodman said it should be up to casinos to weigh the odds of spreading the virus.

The casino workers’ Culinary Union, which represents about 60,000 bartenders, cooks, housekeepers and other employees, said Goodman’s remarks were “outrageous considering essential frontline workers have been dealing with the consequences of this crisis firsthand”.

“Workplaces need to be safe and healthy, not a petri dish,” said Geoconda Arguello-Kline, the union’s secretary-treasurer. The union said 11 of its members so far have died of Covid-19.

Brian Knudsen, a Las Vegas City councilman, said Goodman “does not speak for all of us”, and reopening now “is reckless and completely contrary to the overwhelming consensus of medical experts”, while Dina Titus, a Democratic congresswoman who represents the Las Vegas Strip, said the mayor doesn’t represent the area “literally or figuratively” and the advice of scientists telling people to stay home should be heeded.

“Assume everybody is a carrier,” Goodman said on Tuesday on MSNBC. “And then you start from an even slate. And tell the people what to do. And let the businesses open and competition will destroy that business if, in fact, they become evident that they have disease, they’re closed down. It’s that simple.”

In late March, images of homeless people sleeping in a converted parking lot prompted widespread condemnation after officials turned the outdoors lot into a temporary shelter.

The shelter consists of a series of tents for homeless people who have coronavirus but are not sick enough to go to the hospital.

Goodman’s comments came a day after public health officials in Nevada reported 119 new cases of Covid-19 and nine additional deaths overnight in Clark county, where Las Vegas is located. Statewide, officials have tallied more than 4,000 coronavirus cases and 172 deaths.

Donald Trump has fanned the flames, suggesting some places have gone too far in issuing restrictions.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Progress (Naturalness and Civilization)

The Economy of Good and Evil

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

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

The Need for Greed: The History of Consumption and Labor

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

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

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

The History of Animal Spirits: Dreams Never Sleep

Masters of the Truth

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

How does this affect economics?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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