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sarahbalick

ISIS: Leaked documents reveal fighters' preferences - CNN.com - 0 views

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leaked documents isis

shared by sarahbalick on 11 Mar 16 - No Cached
  • What's your first and last name? Your education and work experience? Do you have recommendations? And are you willing to be a suicide attacker or would you prefer to be a fighter for ISIS?
  • Germany's interior minister said he believes data in the documents -- described by European media as the names and personal data of tens of thousands of possible ISIS recruits -- could allow authorities to prosecute people who joined ISIS and then returned to their home countries.
  • If they did not hear from him, they would know that he is dead."
  • ...9 more annotations...
  • as I have a headache because (of) shrapnel in my head."
  • Search »U.S. Edition+U.S.InternationalArabicEspañolSet edition preference:U.S.InternationalConfirmU.S. Edition+U.S.InternationalArabicEspañolSet edition preference:U.S.InternationalConfirmHomeU.S.Crime + JusticeEnergy + EnvironmentExtreme WeatherSpace + ScienceWorldAfricaAmericasAsiaEuropeMiddle Easthpt=aGVhZGVyXzE0Y29sX21pZGRsZWVhc3RfYXJ0aWNsZV9wb2xpdGljc19uby12YWx1ZS1zZXRfbm8tdmFsdWUtc2V0X3pvbmUtbGV2ZWxfbm8tdmFsdWUtc2V0;hpt2=aGVhZGVyXzE0Y29sX21pZGRsZWVhc3RfYXJ0aWNsZV9wb2xpdGljc19uby12YWx1ZS1zZXRfb
  • The words include answers to simple questions such as the would-be militant's birth date, blood type, address, marital status and countries visited.
  • German intelligence officials said they, too, have similar if not identical documents, though they didn't detail how they got them.
  • That means the people questioned could have gone into ISIS-controlled territory, have been turned away or perhaps fought for the terror group in Syria and Iraq and then perhaps left. If they aren't in the war zone, one fear is that they may bring their ISIS approach, tactics and mindset elsewhere -- perhaps proving a threat to other countries.
  • Koths said. "We are taking these into consideration of our law enforcement measures and security. "
  • We have seen the attacks perpetrated on mainland Europe over the past year,"
  • That is why it is so important for us to work together to counter this threat."
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Javier E

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

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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.
  • ...297 more annotations...
  • 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
maddieireland334

Could Russia REALLY go to war with NATO? - CNN.com - 0 views

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

Russia NATO War History WWIII US

shared by maddieireland334 on 31 May 16 - No Cached
  • A new book by General Sir Richard Shirreff, NATO's deputy supreme allied commander for Europe between 2011 and 2014, evokes a potential scenario that leads to a devastating future war with Russia.
  • In his account, Russia rapidly expands its war aims by invading the Baltic States, which are NATO members, and world war ensues.
  • The latter, written at the height of the Cold War, was conceived as a "future history," supposedly looking back at the outbreak and subsequent unfolding of a full-blown NATO vs Warsaw Pact war.
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  • Russia has undoubtedly suffered economically from the global downturn in energy prices and from economic sanctions following the annexation of the Crimea, but the degree of dependence, in particular energy dependence, that Western Europe has on Russia is highly significant.
  • For example, the Nord Stream pipeline laid in international waters along the Baltic from Russia to Germany, supplies a significant -- according to EU figures, 38.7% -- proportion of Western Europe's gas needs.
  • Russia desperately needs the foreign earnings this generates
  • Consequently, while the armies and individual battles might be smaller than those in World War II, the death toll, the loss of war-making material and both sides' ability to reduce everything in their paths to rubble would make a large-scale conflict far more wide-reaching and, in terms of recovery, longer-lasting than anything we have seen before.
  • A real-life analysis of the Russian president's actions would suggest that he is being entirely rational and that his actions are those or an arch-realist who places the needs of his country first.
  • It's certainly in Putin's interests that the West cuts defense spending and has a diminished appetite for brinkmanship and it is perhaps understandable that a recently retired general should push for this to be reversed.
  • However, NATO's forces are deployed globally to a far greater extent than Russia's. And even acknowledging that Russia could achieve a temporary military advantage in, say, the Baltic, for how long and at what price?
  • the likelihood of a Kursk-style pitched battle between heavy armor is highly unlikely.
  • Turkey, on Russia's southern border, joined the military alliance in 1952, and since the end of the Cold War, many of Russia's former Warsaw Pact allies, including Poland, the Czech Republic, Slovakia, Romania, Bulgaria and the Baltic States have signed up, too.
  • Such a war, employing ships, submarines and aircraft with truly global reach, would indeed be a world war and would pay scant attention to the difference between military and civilian targets: this would truly be a war among the peoples.
  • Despite Shirreff's warnings, the nightmare scenario of nuclear war is highly unlikely as neither side ultimately would wish to unleash destruction on that scale.
  • This would be total war, waged on every imaginable front, from the internet and the stock market to outer space.
johnsonma23

North Korea: How to get serious with it (Opinion) - CNN.com - 0 views

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

korea opinion US

shared by johnsonma23 on 18 Jan 16 - No Cached
  • How to get serious with North Korea
  • (CNN)North Korea's nuclear test last week follows a well-worn pattern that spans over a quarter century: Resort to periodic provocations, wait out the flurry of condemnations
  • All the while as Pyongyang advances its nuclear and missile technolog
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  • The record of the past quarter-century of nuclear diplomacy vis-à-vis Pyongyang is distinguished by blame, denial, and fantasy masquerading as policy.
  • The only way to change this equation is to persuade Pyongyang that its regime preservation is dependent on reform and disarmament.
  • Today, China will yet again make token gestures like signing on to U.N. Security Council resolutions while repeatedly violating those resolutions and actually increasing trade with Pyongyang
  • Second, delegitimize Kim's rule in the eyes of his people and the world by engaging them through broadcasting and other information operations directed at the North Korean people
  • Such tactics proved lucrative during the Clinton and George W. Bush administrations, when the U.S. appeased Pyongyang with some $1.3 billion in effectively unconditional aid. Instead, we must show Pyongyang that time is not on its side.
  • Pyongyang's first long-range missile test on August 31, 1998, led to the Clinton administration's reengagement of the North
  • First, block the Kim Jong Un regime's offshore hard currency reserves and income with financial sanction
  • But all Beijing has done so far is demonstrate a disingenuous pattern of diplomatic ambidexterity.
  • China will not solve the North Korea problem for the United States until China sees the Kim regime as a financial liability
  • A regime that systematically brutalizes its own people, deliberately starves its population and remains unaccountable to its people or the norms of civilization will feel little moral restraint about making war on its neighbors or arming terrorists.
  • Recent U.N. reports confirm that North Korea continues to rely on the dollar, and its access to the dollar system, to move its streams of hard currency, much of it derived from proliferation and illicit activities, in and out of its vast offshore deposits.
  • sanctions against North Korea have failed to achieve their objectives.
  • The Treasury Department has blocked the assets of Sudanese officials for human rights violations, of Iranian entities for censorship, of the leaders of Belarus and Zimbabwe for undermining democratic processes or institutions, and of Russian officials and financiers for aggression against a neighboring country
  • It has imposed comprehensive anti-money laundering restrictions on Iran and Myanmar, but not North Korea, the only state in the world known to counterfeit U.S. currency.
  • Until Washington applies sufficient financial pressure to threaten the survival of the regime in Pyongyang, it will lack sufficient leverage for diplomacy to work. T
  • The North Korea Sanctions Enforcement Act, which this Tuesday passed the U.S. House of Representatives overwhelmingly, would codify this strategy and require the administration to keep this pressure in place until it verifies North Korea's disarmament and humanitarian reforms.
Megan Flanagan

War on ISIS: Why Arab states aren't doing more - CNN.com - 0 views

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

shared by Megan Flanagan on 10 Dec 15 - No Cached
  • sending Special Forces. British jets have joined French warplanes over the skies of Syria. Even Germany, whose post-World War II constitution puts restrictions on fighting battles on foreign soil, is becoming increasingly involved.
  • Saudi Arabia and the United Arab Emirates are down to about one mission against ISIS targets each month, a U.S. official told CNN on Monday. Bahrain stopped in the autumn, the official says, and Jordan stopped in August.
  • Yemen -- not ISIS -- is the priority for most Arab countries
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  • Yemen is at the center of a proxy war between Saudi Arabia and Iran, the region's biggest powers.
  • Iran is majority Shia Muslim and non-Arab. Most of the other countries in the region -- including, and led by, Saudi Arabia -- are majority Sunni Arab, and are suspicious of Iran's motives.
  • ou're talking about a major 24/7 war. The Saudis and the Emiratis -- the two countries with the most capacity in terms of air power -- are flying fighter jets over the skies of Yemen,
  • "The Arab states, including Jordan -- after the incident with the pilot [burned to death by ISIS when his plane crashed in Syria] -- are laying low,"
  • "ISIS doesn't just exist in Syria and Iraq -- it has major constituency supporters in almost all Arab countries, including Saudi, Kuwait, Lebanon and Jordan.
  • They're not just fighters, they play leadership roles -- and ISIS has carried out major attacks in Saudi, both against Shiite mosques and against (other) Saudi targets.
  • They say Saudi Arabia and its Gulf allies are also less inclined to carry out strikes against ISIS targets if doing so helps Iran's allies in Damascus and Baghdad.
  • "It is important for any intervening army to have the backing of the central government, or at least the army in the country," Sary says, "(including) the army of Syrian President Bashar al-Assad, who everyone will see as impossible to work with."
  • Even Germany, whose post-World War II constitution puts restrictions on fighting battles on foreign soil, is becoming increasingly involved.
  • appears that the involvement of the U.S.-led coalition's Arab members -- all of them much closer geographically to the terror group than their Western partners -- is drawing down.
  • Analysts say Yemen is at the center of a proxy war between Saudi Arabia and Iran, the region's biggest powers.
  • Religion and ethnicity are at the heart of the longstanding hostility
  • The critical shift was the coalition in Yemen,
  • ISIS doesn't just exist in Syria and Iraq -- it has major constituency supporters in almost all Arab countries, including Saudi, Kuwait, Lebanon and Jordan
  • Saudi Arabia and its Gulf allies are also less inclined to carry out strikes against ISIS targets if doing so helps Iran's allies in Damascus and Baghda
  • There's been the idea that ISIS is a bigger challenge for Iran and its allies than it is for the Arab states, even though this feeling is changing now."
  • no individual country is likely to risk it, and no nation has a mandate to act on behalf of everyone else.
  • the over-involvement by the army in the internal affairs of the state has become acceptable, but when it comes to foreign intervention, it becomes problematic
qkirkpatrick

Why some conservatives say Donald Trump's talk is fascist - CNNPolitics.com - 0 views

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

donald trump history politics fascism

shared by qkirkpatrick on 16 Jan 16 - No Cached
  • But it was after Trump started calling for stronger surveillance of Muslim-Americans in the aftermath of the Paris terrorist attacks that a handful of conservatives ventured to call Trump's rhetoric something much more dangerous: fascism.
  • Since launching his campaign this summer, the billionaire real estate magnate has regularly deployed inflammatory rhetoric about immigrants -- particularly regarding Latinos -- and repeatedly raised the alarm about foreigners entering the country. That has escalated following the series of shooting rampages and explosions in Paris this month allegedly perpetrated by ISIS and amid a national debate over accepting Syrian refugees.
  • "Trump is a fascist. And that's not a term I use loosely or often. But he's earned it," tweeted Max Boot, a conservative fellow at the Council on Foreign Relations who is advising Marco Rubio.
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  • "Fascism sometimes becomes an attribute to describe someone that is intolerant or totalitarian or even racist," said Federico Finchelstein, an expert on fascism at the New School who said Trump is better described a populist. "When dealing with an important part of the nation such as Hispanics, I think he definitely fits those categories."
  • At a Trump campaign rally in Birmingham, Alabama, a black protester was physically attacked by a handful of Trump fans in the crowd. Video captured by CNN shows the man being shoved to the ground, punched and at one point even kicked. The next day, Trump drew fierce backlash when he said that perhaps "he should have been roughed up."
  • "We had the same thing happening in Germany in the 1920s with people being roughed up by the Brownshirts and they deserved it because they were Jews and Marxists and radicals and dissidents and gypsies — that was what Hitler was saying," Ross said. "I'm not saying Trump is Hitler, but the logic of condoning violence against those who oppose you -- you can imagine, a man who would condone it as a candidate -- what would he do as an official president?"
  • "He's good at making astonishing speeches that make people sit up and take notice. So there's some of that manipulation of public emotions that is visible with Trump," Paxton said. "Hitler and Mussolini -- no one had ever seen public rallies like the meetings they'd have. People were absolutely mesmerized."
redavistinnell

How the ISIS fight went global - CNN.com - 0 views

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politics history crisis culture policy cnn com

shared by redavistinnell on 17 Nov 15 - No Cached
  • How the ISIS fight went global
  • Just one day before multiple machine gun and bomb attacks in the French capital left almost 500 people from all walks of life dead or wounded, U.S. President Barack Obama said that the U.S. strategy against the jihadist group has "contained" it but not yet succeeded in its effort to "decapitate" the group's leadership.
  • Two suicide bombers detonated devices in the port city on Thursday, claiming the lives of at least 43 and wounding another 239.
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  • Lebanese intelligence believes the bombers could be part of a cell dispatched to Beirut by ISIS leadership, the source said, but investigators are still working to verify the surviving suspect's claim
  • Last month at least 95 people were killed in twin bombings in Turkey's capital, Ankara, ripping through a peace rally near the city's main train station
  • The attack may have been retaliation for a recent change in Turkey's stance toward confronting the ISIS threat -- shortly before the attacks it had allowed the U.S. to launch strikes on ISIS from Incirlik Air Base in southern Turkey.
  • Russia's recent, increased involvement in the fight against ISIS has seemingly escalated the terror group's responses.
  • Egypt's Sinai Peninsula, in which all 224 people on board were killed, the recent attacks in Lebanon and France suggest that the jihadists are lashing out.
  • A revelation Sunday that at least one of the Paris terrorists who killed more than 120 people on Friday entered Europe under cover as a refugee appears likely to fire up the security debate over what to do with them
  • Eventually, he made his way to Paris, where he was one of three men who blew themselves up at the Stade de France.
  • Seven people have been arrested in relation to the attacks in the raids, he said.
  • The authorities there have been making headway, however. At the beginning of the year a terror cell on the brink of carrying out an attack was the target of a raid which left two suspects dead and a third injured and apprehended.
  • Abu Nabil, an Iraqi national and longtime al Qaeda operative, was taken out in an airstrike authorized and initiated prior to the terrorist attacks in Paris on Friday night, Pentagon Press Secretary Peter Cook said.
  • he infamous masked British executioner, who has apparently appeared in a number of gruesome videos in which ISIS captives were decapitated, was very likely killed in a drone strike earlier in the month.
  • Obama met with Russian President Vladimir Putin on the sidelines of this weekend's G20 summit in Turkey and reportedly reached an informal agreement that there was a necessity for a ceasefire and transitional government in Syria to effectively combat the threat.
katyshannon

Julian Assange says he'll surrender if U.N. rules against him - CNN.com - 0 views

www.cnn.com/...julian-assange-investigation

julian assange un court rules politics US crisis wikileaks

shared by katyshannon on 05 Feb 16 - No Cached
  • WikiLeaks founder Julian Assange may at last leave the Ecuadorian Embassy in London, where he has been holed up for three and a half years.
  • But even though he may leave with the support of a United Nations working group, he is still likely to be arrested in Britain on sex crime charges for alleged crimes in Sweden that date back several years.
  • Assange had said he would surrender to British police for arrest Friday if the U.N. group ruled he had not been unlawfully detained. However, any judgment by the U.N. Working Group on Arbitrary Detention would be only a "moral recommendation" and would not be legally binding.
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  • The U.N. working group is believed to have decided that Assange is being unlawfully detained, according to the Press Association, a British news organization. The decision is scheduled to be published Friday.
  • The Swedish prosecutors' statement noted a May 2015 court ruling that Assange "should still be detained" and that Ecuadorian officials haven't allowed Swedish authorities to interview him.
  • The Swedes issued an arrest warrant for Assange on sex crime allegations unrelated to WikiLeaks in 2010. Assange was in London at the time, and as he fought to have the warrant dismissed, Ecuador granted him political asylum. He's been living in the embassy since June 2012.
  • Whatever the U.N. group decides, it won't affect how Swedish authorities look at Assange's case. Nor will it necessarily affect what police in London will do.
  • London police ended their 24-hour guard of the Ecuadorian Embassy in October, saying it was no longer "proportionate."
  • Assange said he submitted a complaint to the U.N. Working Group on Arbitrary Detention about his case in 2014. Justice For Assange, a site set up to fight for his release, said the panel is expected to rule this week on whether Assange's detention arbitrarily deprived him of his liberty -- in other words, whether it is illegal.
  • But Assange added that if the panel ruled in his favor, "I expect the immediate return of my passport and the termination of further attempts to arrest me."The Australian has not been charged and has denied the rape claim. He says it is retaliation for WikiLeaks having released thousands of pages of government secrets.He has said he fears Sweden would extradite him to the United States, where he could face the death penalty if he is charged and convicted of publishing those documents.
  • In his appeal to the U.N. Working Group on Arbitrary Detention, Assange said his confinement has deprived him of access to fresh air, sunlight and adequate medical care. He says he is subject to round-the-clock surveillance and remains in a constant state of insecurity.
  • In other instances of detention, the U.N. working group called for the release of Aung San Suu Kyi in Myanmar after years of house arrest. The group has also ruled for the release of former Egyptian President Mohamed Morsy, but he remains in prison.
lenaurick

No, it's not 'World War 3' - CNN.com - 0 views

www.cnn.com/...stanley-caution-on-global-war

refugee US politics policy crisis

shared by lenaurick on 07 Dec 15 - No Cached
  • Obama has called the Islamic State the "face of evil"
  • Pope Francis suggests the West already is at war -- a kind of "third world war."
  • We are effectively at war with ISIS right now. A U.S.-led coalition has been bombing targets in Syria and Iraq for over a year, and in recent months Russia has been doing the same.
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  • The latter operated as an alliance of cells spread across the world; ISIS, by contrast, seeks to create a geographic space within which to build a caliphate.
  • This shift in strategy perhaps explains why ISIS has been even more successful than al Qaeda at hitting so many different foreign targets with so many different methods -- from Sinai to Beirut to Paris.
  • Its fighters are obsessed with recreating Islam in its earliest form (or as they interpret it to have been, because the early caliphate was far kinder) and believe that most other Muslims have fallen from the standard -- one that includes the uses of crucifixion and slavery
  • ISIS wants to bring on the apocalypse.
  • But while ISIS' reach is global, it does not command sizable support beyond its shifting boundaries. Meanwhile, the alliance against it is one of the largest and most diverse in history, including America, Britain, France, Russia and Iran.
  • It cannot be resolved entirely by force of arms.
  • And, most importantly of all, Bashar al-Assad, the dictator of Syria, will have to depart the stage.
  • There can be no constructive government of Syria until there is law, order and democratic elections that legitimize proper opposition parties. If we give rebels the impression that the West wants to force Assad on them again, they will resist us, too.
  • There's also a refugee crisis to confront.
  • Some American politicians have suggested a religious test for refugees seeking access to the United States.
  • This kind of prejudiced rhetoric adds to that false sense that this is a world war-style clash between conservative Muslims on one side and Christian democracies on the other.
  • we here in Europe have actual experience of living with Muslims -- and I can report that the living is easy.
Javier E

Germany Has Some Revolutionary Ideas, and They're Working - 0 views

www.nationalgeographic.com/...ny-renewable-energy-revolution

germany climate change energy policy revolutionary ecological culture

shared by Javier E on 14 Sep 19 - No Cached
  • Last year about 27 percent of its electricity came from renewable sources such as wind and solar power, three times what it got a decade ago and more than twice what the United States gets today.
  • Germany, the world’s fourth largest economy, has promised some of the most aggressive emission cuts—by 2020, a 40 percent cut from 1990 levels, and by 2050, at least 80 percent.
  • The energiewende will take much longer and will involve every single German—more than 1.5 million of them, nearly 2 percent of the population, are selling electricity to the grid right now
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  • “It’s a project for a generation; it’s going to take till 2040 or 2050, and it’s hard,” said Gerd Rosenkranz, a former journalist at Der Spiegel who’s now an analyst at Agora Energiewende, a Berlin think tank. “It’s making electricity more expensive for individual consumers. And still, if you ask people in a poll, Do you want the energiewende? then 90 percent say yes.”
  • The Germans have an origin myth: It says they came from the dark and impenetrable heart of the forest
  • . The forest became the place where Germans go to restore their souls—a habit that predisposed them to care about the environment.
  • So in the late 1970s, when fossil fuel emissions were blamed for killing German forests with acid rain, the outrage was nationwide. The oil embargo of 1973 had already made Germans, who have very little oil and gas of their own, think about energy. The threat ofwaldsterben, or forest death, made them think harder.
  • I came away thinking there would have been no energiewende at all without antinuclear sentiment—the fear of meltdown is a much more powerful and immediate motive than the fear of slowly rising temperatures and seas.
  • energy researcher Volker Quaschning put it this way: “Nuclear power affects me personally. Climate change affects my kids. That’s the difference.”
  • NG STAFF; EVAN APP
  • Demonstrators in the 1970s and ’80s were protesting not just nuclear reactors but plans to deploy American nuclear missiles in West Germany. The two didn’t seem separable. When the German Green Party was founded in 1980, pacifism and opposition to nuclear power were both central tenets.
  • Chernobyl was a watershed.
  • The environmental movement’s biggest mistake has been to say, ‘Do less. Tighten your belts. Consume less,’ ” Fell said. “People associate that with a lower quality of life. ‘Do things differently, with cheap, renewable electricity’—that’s the message.”
  • It was 1990, the year Germany was officially reunified—and while the country was preoccupied with that monumental task, a bill boosting the energiewende made its way through the Bundestag without much public notice. Just two pages long, it enshrined a crucial principle: Producers of renewable electricity had the right to feed into the grid, and utilities had to pay them a “feed-in tariff.” Wind turbines began to sprout in the windy north.
  • The biogas, the solar panels that cover many roofs, and especially the wind turbines allow Wildpoldsried to produce nearly five times as much electricity as it consumes.
  • In a recent essay William Nordhaus, a Yale economist who has spent decades studying the problem of addressing climate change, identified what he considers its essence: free riders. Because it’s a global problem, and doing something is costly, every country has an incentive to do nothing and hope that others will act. While most countries have been free riders, Germany has behaved differently: It has ridden out ahead. And in so doing, it has made the journey easier for the rest of us.
  • Fell’s law, then, helped drive down the cost of solar and wind, making them competitive in many regions with fossil fuels. One sign of that: Germany’s tariff for large new solar facilities has fallen from 50 euro cents a kilowatt-hour to less than 10. “We’ve created a completely new situation in 15 years
  • Germans paid for this success not through taxes but through a renewable-energy surcharge on their electricity bills. This year the surcharge is 6.17 euro cents per kilowatt-hour, which for the average customer amounts to about 18 euros a month—a hardship for some
  • The German economy as a whole devotes about as much of its gross national product to electricity as it did in 1991.
  • Ideally, to reduce emissions, Germany should replace lignite with gas. But as renewables have flooded the grid, something else has happened: On the wholesale market where contracts to deliver electricity are bought and sold, the price of electricity has plummeted, such that gas-fired power plants and sometimes even plants burning hard coal are priced out of the market.
  • Old lignite-fired power plants are rattling along at full steam, 24/7, while modern gas-fired plants with half the emissions are standing idle.
  • “Of course we have to find a track to get rid of our coal—it’s very obvious,” said Jochen Flasbarth, state secretary in the environment ministry. “But it’s quite difficult. We are not a very resource-rich country, and the one resource we have is lignite.”
  • Vattenfall formally inaugurated its first German North Sea wind park, an 80-turbine project called DanTysk that lies some 50 miles offshore. The ceremony in a Hamburg ballroom was a happy occasion for the city of Munich too. Its municipal utility, Stadtwerke München, owns 49 percent of the project. As a result Munich now produces enough renewable electricity to supply its households, subway, and tram lines. By 2025 it plans to meet all of its demand with renewables.
  • Last spring Gabriel proposed a special emissions levy on old, inefficient coal plants; he soon had 15,000 miners and power plant workers, encouraged by their employers, demonstrating outside his ministry. In July the government backed down. Instead of taxing the utilities, it said it would pay them to shut down a few coal plants—achieving only half the planned emissions savings. For the energiewende to succeed, Germany will have to do much more.
  • The government’s goal is to have a million electric cars on the road by 2020; so far there are about 40,000. The basic problem is that the cars are still too expensive for most Germans, and the government hasn’t offered serious incentives to buy them—it hasn’t done for transportation what Fell’s law did for electricity.
  • “The strategy has always been to modernize old buildings in such a way that they use almost no energy and cover what they do use with renewables,” said Matthias Sandrock, a researcher at the Hamburg Institute. “That’s the strategy, but it’s not working. A lot is being done, but not enough.”
  • All over Germany, old buildings are being wrapped in six inches of foam insulation and refitted with modern windows. Low-interest loans from the bank that helped rebuild the war-torn west with Marshall Plan funds pay for many projects. Just one percent of the stock is being renovated every year, though
  • For all buildings to be nearly climate neutral by 2050—the official goal—the rate would need to double at least.
  • here’s the thing about the Germans: They knew the energiewende was never going to be a walk in the forest, and yet they set out on it. What can we learn from them? We can’t transplant their desire to reject nuclear power. We can’t appropriate their experience of two great nation-changing projects—rebuilding their country when it seemed impossible, 70 years ago, and reunifying their country when it seemed forever divided, 25 years ago. But we can be inspired to think that the energiewende might be possible for other countries too.
  • At the peak of the boom, in 2012, 7.6 gigawatts of PV panels were installed in Germany in a single year—the equivalent, when the sun is shining, of seven nuclear plants. A German solar-panel industry blossomed, until it was undercut by lower-cost manufacturers in China—which took the boom worldwide
  • Curtailing its use is made harder by the fact that Germany’s big utilities have been losing money lately—because of the energiewende, they say; because of their failure to adapt to the energiewende, say their critics. E.ON, the largest utility, which owns Grafenrheinfeld and many other plants, declared a loss of more than three billion euros last year.
  • “The utilities in Germany had one strategy,” Flasbarth said, “and that was to defend their track—nuclear plus fossil. They didn’t have a strategy B.”
  • In a conference room, Olaf Adermann, asset manager for Vattenfall’s lignite operations, explained that Vattenfall and other utilities had never expected renewables to take off so fast. Even with the looming shutdown of more nuclear reactors, Germany has too much generating capacity.
lenaurick

International campaign finance: How do countries compare? - CNN.com - 0 views

www.cnn.com/...global-campaign-finance

international campaign finance politics US history crisis

shared by lenaurick on 29 Apr 16 - No Cached
  • The Center for Responsive Politics estimates $6 billion will be spent in the U.S. elections by campaigns, political parties and corporations hoping to propel their candidates into the White House and what writer Mark Twain once called the "best Congress money can buy."
  • The projected price tag of the 2012 U.S. election dwarfs that of other nations, but corruption monitors from Transparency International (TI) say it's not just how much will be spent but where the money is coming from that threatens the integrity of politics around the world.
  • While the trajectory for spending in U.S. elections is soaring, total party spending in the 2010 general election in the United Kingdom was actually 26% less than in 2005.
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  • the absence of limits on the amount individuals or corporations can donate has contributed to the ongoing erosion of public confidence in the political process in the UK, according to one watchdog organization. "When donors are making contributions exceeding £20,000 ($31,000) -- and some are making donations well over £250,000 ($390,000) -- it's perfectly understandable you don't give away that kind of money without expecting something in return,"
  • n Norway, government funding accounted for 74% of political parties' income in 2010, according to Statistics Norway. And unlike in the U.S., where candidates and their supporters can buy as much television time as they can afford, political ads are banned from television and radio.
  • Corruption monitors say the lack of public funding in India, the world's largest democracy, has contributed to a staggering influx of under the table corporate contributions to candidates that has undercut the integrity of recent elections.
  • Intelligence reports received by India's Electoral Commission suggested that upwards of $2 billion in so-called "black money" will be spent to influence the Uttar Pradesh state elections this year, according to Anupama Jha, executive director of TI India."Everybody knows about black money," Jha told CNN. "Corporations are expected to donate no more than 5 percent of their profits, but they pay more than that under the table. Those who donate funds also control the politicians, and the politicians (become) more accountable to their sponsors than to their constituents."
  • ut it's not just corporate black money that's a problem, but the buying of votes in poor areas with hard cash, and sometimes with smuggled liquor.
  • In the 2009 election in Tamil Nadu, a state with a population roughly the size of France, 33.4% of voters received money from candidates' supporters for their vote, according to a poll by India's Centre of Media Studies -- and in 2011, voters were lured to the polls with blenders, grinders and other household appliances.
  • "This is why good people don't want to contest elections ... so ultimately you vote for corrupt people, because those are the only people you have to choose from."
  • The parties try to hijack whatever they can hijack in Russia," Panfilova told CNN
  • "There are two sets of rules in Russia -- one set for parties who are paying out of their own pockets, and another for the party and candidates with access to public resources," says Elena Panfilova, head of TI Russia.
  • While there are no limitations on the amount U.S. political parties can spend on televison ads, broadcast time in Russia is doled out on a limited basis, and is proportionate to the results of the last election.
  • Roughly $2 billion was spent by parties and candidates in the 2010 presidential election, according to Claudio Weber Abramo, executive director of TI Brazil.
  • Nearly 98% of winner Dilma Rouseff's campaign donations -- and 95.5% of her main opponent's -- came from corporations, says Abramo.Abramo says corporations donated 99.04% of all money spent in Sao Paulo, Brazil's most populous state, during the 2010 election -- a reflection mainly of voters' apathy and politicians' failure to form relationships with their constituents.
  • "The distribution of money reveals something deeper in the Brazilian political landscape, which is that citizens are not very much concerned about supporting parties and having a political life."While some observers want to ban corporate spending outright, Abramo says that will only make it harder to track corporate influence on politics in the country."The interests are still there even if you prohibit corporations from donating to candidates above the board," he told CNN. "They will do it in a hidden way, and they will lose visibility."
  • no reliable information exists for how much money was spent during the 2011 presidential election in Nigeria.
  • While Nigerian law gives the country's election commission the right to set a maximum spending limit for parties, the commission neglected to do so before the 2011 election, according to Magnus Ohman."Parties can do whatever they want, there's no limit to the amount they can spend," Ohman told CNN. "Candidates do have limits, but the money they get from their parties is excluded from that limit."
  • 2011 elections were hailed as a step forward in Nigeria's evolution as a young democracy, the lack of restraint on political spending is a worrying development for election monitors."It really was an expensive election not only at a presidential level but also at the gubernatorial level, especially down in the south," said Ohman. "It's an electoral system where you need to spend."
  • UK corruption monitor Chandu Krishnan says an ever-increasing amount of money in elections is a global problem."In many countries across the world, the cost of elections is increasing," he told CNN. "If parties and politicians can't find the resources from the state, there is an increasing desperation to seek them from private sources -- and that is where the corruption comes in."
katyshannon

Leaders due in Paris for COP21 climate change meeting - CNN.com - 0 views

www.cnn.com/...op21-climate-change-conference

leaders paris cops climate change meeting cnn politics US riots demonstrations

shared by katyshannon on 30 Nov 15 - No Cached
  • World leaders arrived in Paris on Sunday for potentially historic climate talks that will play out amid security concerns driven by the November 13 terror attacks in France.
  • Frustrations over restrictions on protests put in place following the attacks gave rise to what French President Francois Hollande called "scandalous" scuffles between protesters and police at the Place de Republique, the site of a memorial to victims.French authorities have clamped down on public demonstrations in the aftermath of the deadly attacks, blocking environmental campaigners' plans for a big march on Sunday.
  • Police arrested more than 200 people Sunday following flare-ups in which protesters pelted police with shoes, bottles and even candles police said were taken from memorials.
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  • Riot police responded with tear gas.Hollande said authorities knew "troubling elements" would arrive in Paris for the talks, and said that was why "these sorts of assemblies were banned and some were ordered to stay home."
  • Despite those tensions, demonstrators were largely peaceful ahead of the crucial climate change session. In place of the big march, protesters lined up thousands of shoes representing climate change activists.
  • The talks will begin in earnest on Monday. Nearly 150 world leaders are expected attend the United Nations climate change summit, called with the aim of reaching a landmark global deal on limiting greenhouse gas emissions.The leaders of the United States, China and India -- the world's top three carbon-emitting countries -- are among those scheduled to attend the opening day of the event, known as COP21.
maddieireland334

Mikhail Gorbachev banned from Ukraine - CNN.com - 0 views

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Gorbachev Ukraine Soviet Banned

shared by maddieireland334 on 31 May 16 - No Cached
  • The Ukraine has banned Mikhail Gorbachev, the last leader of the Soviet Union, after he came out in support of Russia's annexation of Crimea.
  • Gorbachev's comments on Crimea are the latest wedge between Ukraine and Russia.
  • Ukraine's Security Service told CNN the ban was because of Gorbachev's "public support of military annexation of Crimea."
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  • Gorbachev's spokesman, Vladimir Polyakovm, said the former leader knew Ukraine was mulling the ban and had earlier brushed it off, saying he did not travel to the country anyway.
  • saying he would have acted the same way as Russian President Vladimir Putin on Crimea if he were Russia's leader today.
  • He also accused the United States of "rubbing its hands with glee" over the demise of the Soviet Union.
  • Gorbachev led the Soviet Union from 1985 until his resignation in 1991
  • The Crimean Peninsula was annexed through a controversial referendum, which returned a large majority in support of joining Russia.
  • The United States and Europe introduced a wide range of sanctions against Russia in an effort to pressure Moscow to back down from aggressive moves against Ukraine.
  • Most recently, the two countries bickered over Nadiya Savchenko, a Ukrainian military pilot who was detained by Russia for two years, and two Russian soldiers held in Ukraine
lenaurick

What would a President Trump mean for the world? - CNNPolitics.com - 0 views

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president trump politics US world

shared by lenaurick on 03 Mar 16 - No Cached
  • Trump has been many things -- a billionaire real-estate developer, a brash reality-TV star and a best-selling author. But he's never held elected office or delved deeply into foreign policy. Read More
  • "He comes across as someone with a lot of instincts and not a lot of reserve about acting on those instincts."
  • Trump vows to champion U.S. economic strength and military power -- "to make America great again," as he says.He's giving voice to many voters' frustrations and fears about America's place in the world.
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  • The centerpiece of Trump's presidential campaign is the plan to build a wall along the U.S. border with Mexico as a barrier against illegal migration, criminals and narcotics trafficking.
  • Trump vows to "bomb the hell" out of ISIS in Iraq -- especially the oil wells it's captured there -- to deprive it of income.
  • Under Trump, the U.S. would also refuse to accept Syrian refugees (and, at least temporarily, all Muslims from anywhere in the world).
  • Trump would resume the widely condemned interrogation technique known as waterboarding, adding that "it's not really tough enough." He's told voters that "torture works" -- and he would also maintain the U.S. prison at Guantanamo Bay, Cuba, and add more prisoners.
  • He also wants South Korea to support more of the cost of its American military protection. "We get nothing for this. I'm not saying that we're going to let anything happen to them. But they have to help us," he said. In fact, the US receives more than $800 million annually from South Korea for its troop presence
  • Trump has both pledged to be "neutral" in trying to make peace between Israelis and Palestinians and also pledged his full support for the Jewish state.
  • f there is any other theme, it's that Trump speaks his own mind on major international issues -- and sometimes disagrees with his own mind too.
  • "Under a Trump presidency, foreign policy will be firm and proactive and similar to that of the Reagan's years -- a classic peace-through-economic-and-military strength, rather than the vacillating and dangerous weakness of the current White House," said economist Peter Navarro of the University of California.
  • Even if he makes it to the White House, Trump would hardly have a free hand. Congress and the courts can stymie the policies of any president. Activists, industry, and myriad interest groups exert their influence. Public opinion generates its own pressures on how America navigates the planet.
sarahbalick

Yemen: ISIS says it killed governor, 6 bodyguards - CNN.com - 0 views

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yemen governor killed bombing

shared by sarahbalick on 14 Dec 15 - No Cached
  • he governor of the major Yemeni city of Aden and six bodyguards were killed in a car bombing Sunday -- an attack ISIS said it committed.
  • ISIS claimed responsibility for the attack, according to a statement attributed to the group circulated on social media.
  • Aden became Yemen's de-facto capital after Houthi rebels ousted President Abdu Rabu Mansour Hadi from the capital, Sanaa, in March.
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  • A Saudi-led coalition that has been bombing Houthi-held areas since March, trying to support Yemeni government fighters.
  • Al Qaeda already controls of much of southern Yemen. But the rival terror group ISIS has been trying to gain more territory and influence in the country.
  • And civilians have suffered tremendously in the impoverished nation, which has turned into a haven for Islamic terrorists.
sgardner35

The killing of Syria (Opinion) - CNN.com - 0 views

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

shared by sgardner35 on 18 Jan 16 - No Cached
  • The United Nations says 42,000 people in the area are at risk of starvation. And they make up only a fraction of the 400,000 in similar situations in other towns -- and millions more struggling in hard-to-reach areas -- because of the country's civil war, which is about to mark its five-year anniversary. Millions more Syrians have become refugees abroad.When a conflict lasts this long, when reports about the suffering it is inflicting become a relentless wave of depressing news, and when the forces at play are this complicated, many people are tempted to turn
  • The truth is that this war is not about to end anytime soon. It is a conflict in which the various sides are fighting for power, for territory, for sectarian advantage, for religion and ideology, but one in which no one seems to be fighting for the interests of the Syrian people themselves.Killing civilians, starving them, is a now common military tactic in the Syrian war.
  • The United Nations says it wants "unimpeded humanitarian access" to reach everyone who needs help in Syria. The latest word from the Assad regime is that it will allow food convoys. But pressure must be exerted so he keeps his word, and prevents the crisis from reoccurring here or elsewhere. One convoy, as we have already seen, does not end the siege.Assad has laid siege to other places before, notably Yarmouk, a Palestinian camp, and Eastern Ghouta, in the suburbs of Damascus. Yet for some reason the plight of the residents never seemed to reach the level of international concern expressed over fighting in Gaza or the actions of ISIS.
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  • Just like the videos of children choking on chlorine gas, or of desperate relatives trying to dig their families from the rubble of homes demolished by Assad's barrel bombs, the images of starvation in Madaya are making their way across Syria and the Middle East. Those images are likely radicalizing the population, firing up emotions and creating pressure on other regimes to take action. They also add to the enmity between (pro-Assad, Shiite) Iran and (anti-Assad, Sunni) Saudi Arabia, fueling the fury that makes young men want to join violent sectarian groups, which in turn helps expand the ranks of extremist groups like ISIS.
  • is fueling the rage that keeps this conflict burning and growing. It is extreme human suffering that is helping to solidify a most extreme ideology, one filled with hatred and mistrust, one that is spilling out of Syria -- across the Middle East and into the streets of Paris and San Bernardino, California.
sgardner35

Jihadi John: The bourgeois terrorist - CNN.com - 0 views

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terrorism Obama policy

shared by sgardner35 on 18 Jan 16 - No Cached
  • Emwazi poses something of a problem for the Obama administration's narrative about who becomes a terrorist and why. Last week, the administration hosted a three-day conference on "Countering Violent Extremism," which is a government euphemism for how best to deal with Islamist terrorism.
  • Obama said that "we have to address grievances terrorists exploit, including economic grievances."
  • he President did acknowledge that terrorists can be rich like Osama bin Laden, who was the son of a Sau
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  • di construction magnate and attended the top high school and the best university in Saudi Arabia. It's hard to imagine someone with more opportunities
  • But, in fact, Osama bin Laden is more the rule than the exception. Take not only Emwazi/Jihadi John, but also the notorious British terrorist, Omar Sheikh, who attended the London School of Economics and who kidnapped American journalist Daniel Pearl in Pakistan in 2002.
  • Similarly, in his important 2004 book "Understanding Terror Networks," psychiatrist Marc Sageman, a former CIA case officer, examined the backgrounds of 172 militants who were part of al Qaeda or a similar group. Just under half were professionals; two-thirds were either middle or upper class and had gone to college; indeed, several had doctorates.
  • Significantly, we found that, of those who did attend college and/or graduate school, 58% attained scientific or technical degrees. Emwazi/Jihadi John reportedly studied computer programming, which makes him typical of the anti-Western jihadist terrorists we examine
  • The fact is, working stiffs with few opportunities and scant education are generally too busy getting by to engage in revolutionary projects to remake society.
  • Post-9/11 research demonstrating that Islamist terrorism is mostly a pursuit of the middle class echoed an important study about Egyptian militants that was undertaken by the French academic Gilles Kepel during the mid-1980s.
  • The conclusion, based on a survey of all the published literature, was that there were only a few "major exceptions to the middle- and upper-class origins of terrorist groups."
  • ISIS may be a perversion of Islam, but Islamic it is, just as Christian beliefs about the sanctity of the unborn child explain why some Christian fundamentalists attack abortion clinics and doctors. But, of course, murderous Christian fundamentalists are not killing many thousands of civilians a year. More than 80% of the world's terrorist attacks take place in five Muslim-majority countries
  • will kill in the name of their god, an all-too-common phenomenon across human history.
  • ISIS and like-minded groups and their fellow travelers are not representative of the vast majority of the world's Muslims, their ideology is rooted in Salafist ultra-fundamentalist interpretations of Islam, and indeed they can point to verses in the Quran that can be interpreted to support their worldview.
  • In other words, coming out of Khorasan, an area that now encompasses Afghanistan, will come an army that includes the Mahdi, the Islamic savior of the world. The parent organization of ISIS was al Qaeda, which, of course, was headquartered in Afghanistan at the time of the 9/11 attacks.
  • religious group and nationality that they perceive as standing in their way. ISIS recruits also believe that we are in the end times, and they are best understood as members of an Islamist apocalyptic death cult.
malonema1

SPD leaders try to rally support for Merkel coalition plan - POLITICO - 0 views

www.politico.eu/...d-leaders-try-to-rally-support

Germany SPD

shared by malonema1 on 15 Jan 18 - No Cached
  • BERLIN — Leaders of Germany’s Social Democrats (SPD) tried to rally support among party members for a blueprint outlining the terms of another coalition with Chancellor Angela Merkel’s conservatives. Following a week of talks, Merkel’s Christian Democrats and their Bavarian sister party agreed with the SPD Friday on a 28-page position paper, laying out their policy priorities for the coming years. The parties will proceed to formal coalition talks if an SPD conference next weekend backs the move.
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  • However, many SPD officials remain skeptical of a renewed alliance with the conservatives, including Kevin Kühnert, head of the SPD’s youth wing, known as the Jusos.
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  • Currently, those who criticize the results receive much attention,” he told Funke Group newspapers in an interview published Saturday. “But the deeper you look into the agreement, the more you see its quality.”
johnsonma23

Russia's Vladimir Putin warns he'll retaliate against NATO missiles - CNN.com - 0 views

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cnn nato russia US

shared by johnsonma23 on 29 May 16 - No Cached
  • Russian President Vladimir Putin warns he'll retaliate against NATO missiles
  • Russian President Vladimir Putin said Russia will retaliate against the placement of U.S. missiles in nearby countries such as Romania, according to Russia's state-run news agency TASS.
  • The United States launched a ground-based missile defense system earlier this month in Romania. The system is meant to defend Europe against rogue states like Iran and not intended to target Moscow's missiles, Washington has said.
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  • NATO, which operates the missile defense system, said the missiles could not be used offensively as they don't include explosives and are designed to simply "punch" targets out of the sky.
  • The NATO run system is housed at a U.S. naval support facility in Deveselu, Romania, the site of a Romanian military base. An additional anti-missile platform is planned in Poland.
  • The missile installation in Romania is the first land-based defensive missile launcher in Europe. It is part of a larger NATO defense shield that includes a command-and-control center at Ramstein Air Base, Germany, a radar installation in Turkey and four ships capable of identifying enemy missiles and firing their own SM-3s based in Rota, Spain.
lenaurick

In age of ISIS, is Internet freedom of Arab Spring gone? - CNN.com - 0 views

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arab spring freedom internet politics

shared by lenaurick on 03 Feb 16 - No Cached
  • "If you want to liberate a society, just give them the Internet," Egyptian revolutionary and Internet executive Wael Ghonim told CNN's Wolf Blitzer five years ago.
  • Afterward, social media companies were lauded throughout the democratic world for empowering movements for justice, freedom and democracy
  • The Internet remains a powerful tool for people fighting for social justice and human rights around the world, but we've witnessed the extent to which it also can be powerful in the hands of dictators and terrorists
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  • How do we in the democratic world prevent terrorists from capitalizing on the Internet without compromising our own freedom?
  • If such "back doors" are introduced, it's inevitable that criminals and repressive regimes will also be able to exploit them, enabling them to access to people's private communications, identify journalists' sources and gain knowledge of activists' plans.
  • After all, the most insidious type of censorship occurs when people don't even know it is happening or who is responsible for it. And, that's exactly what's starting to happen.
  • More and more, governments are asking companies to censor content or disable users' accounts through informal and extralegal processes, where there is no transparency or accountability.
  • Innocent people are often caught in the crosshairs. Late last year, several women named Isis claimed they were shut out of Facebook. Two of them got their accounts restored only after the news media reported on their cases.
  • Right now, no major U.S.-based Internet company reports this information
  • The victims will include many law-abiding peaceful people who have every right to express themselves but whose activities happen to be unpopular, misunderstood or offensive to powerful institutions.
  • Social media's power as a tool for journalists hoping to expose injustice and for activists trying to build movements will corrode.
  • The Arab Spring may have failed in most countries. But if the rights of social media users are not protected and respected, the next movement could be deleted before the world ever learns about it.
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