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Javier E

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

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

Steven Pinker's five-point plan to save Harvard from itself - 0 views

  • The fury was white-hot. Harvard is now the place where using the wrong pronoun is a hanging offense but calling for another Holocaust depends on context. Gay was excoriated not only by conservative politicians but by liberal alumni, donors, and faculty, by pundits across the spectrum, even by a White House spokesperson and by the second gentleman of the United States. Petitions demanding her resignation have circulated in Congress, X, and factions of the Harvard community, and at the time of this writing, a prediction market is posting 1.2:1 odds that she will be ousted by the end of the year.
  • I don’t believe that firing Gay is the appropriate response to the fiasco. It wasn’t just Gay who fumbled the genocide question but two other elite university presidents — Sally Kornbluth of MIT (my former employer) and Elizabeth Magill of the University of Pennsylvania, who resigned following her testimony — which suggests that the problem with Gay’s performance betrays a deeper problem in American universities.
  • Gay interpreted the question not at face value but as pertaining to whether Harvard students who had brandished slogans like “Globalize the intifada” and “From the river to the sea,” which many people interpret as tantamount to a call for genocide, could be prosecuted under Harvard’s policies. Though the slogans are simplistic and reprehensible, they are not calls for genocide in so many words. So even if a university could punish direct calls for genocide as some form of harassment, it might justifiably choose not to prosecute students for an interpretation of their words they did not intend.
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  • Nor can a university with a commitment to academic freedom prohibit all calls for political violence. That would require it to punish, say, students who express support for the invasion of Gaza knowing that it must result in the deaths of thousands of civilians. Thus Gay was correct in saying that students’ political slogans are not punishable by Harvard’s rules on harassment and bullying unless they cross over into intimidation, personal threats, or direct incitement of violence.
  • Gay was correct yet again in replying to Stefanik’s insistent demand, “What action has been taken against students who are harassing Jews on campus?” by noting that no action can be taken until an investigation has been completed. Harvard should not mete out summary justice like the Queen of Hearts in “Alice in Wonderland”: Sentence first, verdict afterward.
  • The real problem with Gay’s testimony was that she could not clearly and credibly invoke those principles because they either have never been explicitly adopted by Harvard or they have been flagrantly flouted in the past (as Stefanik was quick to point out)
  • Harvard has persecuted scholars who said there are two sexes, or who signed an amicus brief taking the conservative side in a Supreme Court deliberation. It has retracted acceptances from students who were outed by jealous peers for having used racist trash talk on social media when they were teens. Harvard’s subzero FIRE rating reveals many other punishments of politically incorrect peccadillos.
  • Institutional neutrality. A university does not need a foreign policy, and it does not need to issue pronouncements on the controversies and events of the day. It is a forum for debate, not a protagonist in debates. When a university takes a public stand, it either puts words in the mouths of faculty and students who can speak for themselves or unfairly pits them against their own employer.
  • In the wake of this debacle, the natural defense mechanism of a modern university is to expand the category of forbidden speech to include antisemitism (and as night follows day, Islamophobia). Bad idea
  • Deplorable speech should be refuted, not criminalized. Outlawing hate speech would only result in students calling anything they didn’t want to hear “hate speech.” Even the apparent no-brainer of prohibiting calls for genocide would backfire. Trans activists would say that opponents of transgender women in women’s sports were advocating genocide, and Palestinian activists would use the ban to keep Israeli officials from speaking on campus.
  • For universities to have a leg to stand on when they try to stand on principle, they must embark on a long-term plan to undo the damage they have inflicted on themselves. This requires five commitments.
  • Free speech. Universities should adopt a clear and conspicuous policy on academic freedom. It might start with the First Amendment, which binds public universities and which has been refined over the decades with carefully justified exceptions.
  • So for the president of Harvard to suddenly come out as a born-again free-speech absolutist, disapproving of what genocidaires say but defending to the death their right to say it, struck onlookers as disingenuous or worse.
  • Since universities are institutions with a mission of research and education, they are also entitled to controls on speech that are necessary to fulfill that mission. These include standards of quality and relevance: You can’t teach anything you want at Harvard, just like you can’t publish anything you want in The Boston Globe. And it includes an environment conducive to learning.
  • The events of this autumn also show that university pronouncements are an invitation to rancor and distraction. Inevitably there will be constituencies who feel a statement is too strong, too weak, too late, or wrongheaded.
  • Nonviolence.
  • Universities should not indulge acts of vandalism, trespassing, and extortion. Free speech does not include a heckler’s veto, which blocks the speech of others. These goon tactics also violate the deepest value of a university, which is that opinions are advanced by reason and persuasion, not by force
  • Viewpoint diversity. Universities have become intellectual and political monocultures. Seventy-seven percent of the professors in Harvard’s Faculty of Arts and Sciences describe themselves as liberal, and fewer than 3 percent as conservative. Many university programs have been monopolized by extreme ideologies, such as the conspiracy theory that the world’s problems are the deliberate designs of a white heterosexual male colonialist oppressor class.
  • Vast regions in the landscape of ideas are no-go zones, and dissenting ideas are greeted with incomprehension, outrage, and censorship.
  • The entrenchment of dogma is a hazard of policies that hire and promote on the say-so of faculty backed by peer evaluations. Though intended to protect departments from outside interference, the policies can devolve into a network of like-minded cronies conferring prestige on each other. Universities should incentivize departments to diversify their ideologies, and they should find ways of opening up their programs to sanity checks from the world outside.
  • Disempowering DEI. Many of the assaults on academic freedom (not to mention common sense) come from a burgeoning bureaucracy that calls itself diversity, equity, and inclusion while enforcing a uniformity of opinion, a hierarchy of victim groups, and the exclusion of freethinkers. Often hastily appointed by deans as expiation for some gaffe or outrage, these officers stealthily implement policies that were never approved in faculty deliberations or by university leaders willing to take responsibility for them.
  • An infamous example is the freshman training sessions that terrify students with warnings of all the ways they can be racist (such as asking, “Where are you from?”). Another is the mandatory diversity statements for job applicants, which purge the next generation of scholars of anyone who isn’t a woke ideologue or a skilled liar. And since overt bigotry is in fact rare in elite universities, bureaucrats whose job depends on rooting out instances of it are incentivized to hone their Rorschach skills to discern ever-more-subtle forms of “systemic” or “implicit” bias.
  • Universities should stanch the flood of DEI officials, expose their policies to the light of day, and repeal the ones that cannot be publicly justified.
  • A fivefold way of free speech, institutional neutrality, nonviolence, viewpoint diversity, and DEI disempowerment will not be a quick fix for universities. But it’s necessary to reverse their tanking credibility and better than the alternatives of firing the coach or deepening the hole they have dug for themselves.
Javier E

Teens Debate Big Issues on Instagram Flop Accounts - The Atlantic - 0 views

  • as flop accounts grow by the thousands as teens seek refuge from the wider web, many of the internet’s worst dynamics have begun to duplicate themselves on Instagram. Some flop accounts are rife with polarization, drama, and misinformation
  • All the while, an increasing number of teens are turning to these types of accounts for news, seeing them as more reliable and trustworthy than traditional media.
  • The accounts post photos, videos, and screenshots of articles, memes, things, and people considered a “flop,” or, essentially, a fail. A flop could be a famous YouTuber saying something racist, someone being rude or awful in person, a homophobic comment, or anything that the teen who posted it deems wrong or unacceptable
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  • Flop accounts have a few characteristic visual cues. They usually have the word flop in their name and a generic image for their avatar. In Instagram’s bio section, account admins all list their first name; their emoji “signature,” which they use as shorthand to sign comments and captions; their pronouns; and often their ages; which run from 13 to 18.
  • According to teens, flop accounts began as a way to make fun of celebrities and popular YouTubers, but sometime over the past year they’ve morphed into something more substantive: a crucial way to share and discuss opinions online.
  • “Flop accounts bring attention to bad things or bad people that people should be aware of. We also post cringeworthy content for entertainment purposes,” said Alma, a 13-year-old admin on the flop account @nonstopflops.
  • “Liberal flop accounts point out problematic behavior or spread liberal opinions,” said Bea, a 16-year-old in Maryland who founded the account @hackflops. “Conservative accounts post about feminism and whether the movement is good or bad, whether you can be conservative and LGBT, or Black Lives Matter and whether it’s better or worse than All Lives Matter … I’ve formed my opinions largely based upon what I see in the flop community.”
  • “Teenagers want an outlet to express their opinions with the same kind of conviction that they generally might not be able to express at home or other parts of their life,”
  • They also say they’re turning to flop accounts for real news and debate about issues that matter to them. “Everyone started making a lot of accounts on Instagram to vent through about social issues, and the community blew up through that,” said Danny, a 15-year-old in California.
  • He worries about flop accounts turning Instagram into more of an echo chamber. “Everyone wants to see content they agree with,” he said.
  • The main thing teens who engage with flop accounts share is a strong distrust of the news media. Teens said they turned to flop accounts specifically because they didn’t believe what they read in the news, saw on TV, or even were taught in their U.S.-history class, since, as one teen saw it, their teacher is just one person giving an opinion. Teen flop-account admins and followers said they found information on flop accounts to be far more reliable because it could be crowdsourced and debated.
  • “You don’t want to read things in a newspaper, because that’s filtered. That’s not interactive,” Alma said. “Flop accounts, you can comment, ask questions, and you usually get replies.” Alma said that a big reason she found news outlets to be so unreliable is that she believes each article is written through the lens of a single reporter’s opinion or agenda.
  • “A lot of news nowadays claims to be facts, but it’s based off people’s opinions or they purposefully omit information,” she said.“I wish we could trust articles more, but it’s been proven multiple times of people reporting things that aren’t true. It’s just hard to know who to trust, so you always feel the need to check things yourself. You can’t just read an article and take it as fact, because there’s always a chance that it isn’t.”
  • “Flop accounts have a lot of people fact-checking each other instead of just depending on one source giving us information,” Dann said. “The fact that we’re all posting about these things means we all have to do research and it’s a lot of people completing these things together, not just one person, which makes us trust it more.”
  • But even accurate information can be warped to present a biased viewpoint, and some flop admins have accidentally posted misinformation before eventually realizing it and taking it down.
  • “One thing when we’re talking about teens is that they’re still in those formative years, this point in time where they’re kind of figuring out what their beliefs are,” said Jeffrey Lyons, an assistant professor of political science at Boise State University, adding that social media allow teens to be exposed to a broader variety of viewpoints than they’d likely encounter offline.
  • “You need a core set of beliefs to find who you are,” Alma said. “Whose opinions about what is going on now are more important than the people who are growing up now, who are experiencing it now, whose ideas and opinions are molded by what’s going on now?”
Javier E

Facebook to ban white nationalism and separatism content | Technology | The Guardian - 0 views

  • The company suggested in a post announcing the change that it had originally seen white nationalism as an acceptable point of view, similar to American nationalism, or Basque separatism.
  •  
    pany wrote in a post on Wednesday. Facebook's training documents for moderators, obtained last year by Vice News' Motherboard, explained that content promoting organized hate groups and leaders were banned and should be removed, but that white nationalism and white separatism were explicitly permitted. Phrases like "I am a proud white nationalist" and "The US should be a white-only nation" were cited as examples of acceptable viewpoints, even as "I am a white supremacist" was banned, Motherboard reported. The documents argued that white nationalism "doesn't seem to be always associated with racism (at least not explicitly)" and that white nationalists "carefully avoid the term supremacy because it has negative connotations".
Javier E

Nobel-winning novelist Sir Kazuo Ishiguro warns that 'cancel culture is stifling new wr... - 0 views

  • Sir Kazuo, 66, said they were avoiding writing from viewpoints outside their own immediate experiences for fear of being cancelled by an 'anonymous lynch mob' online.
  • Novelist Sir Kazuo Ishiguro has warned that a 'climate of fear' is forcing young writers to self-censor
  • The Nobel Prize winner whose novels Never Let Me Go and The Remains of the Day were adapted for the big screen, said he was concerned for less established writers.
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  • They would feel that 'their careers are more fragile, their reputations are more fragile and they don't want to take risks'.
  • 'I very much fear for the younger generation of writers. Novelists should feel free to write from whichever viewpoint they wish or represent all kinds of views. Right from an early age I've written from the point of view of people very different from myself. My first novel was written from the point of view of a woman.'
  • Sir Kazuo, whose new novel Klara and the Sun is published today, said he does not fear being cancelled.
  • Last year more than 100 high-profile cultural figures including JK Rowling, Noam Chomsky and Gloria Steinem signed an open letter which claimed the spread of 'censoriousness' was leading to 'a vogue for public shaming and ostracism'.
  • Booker Prize-winning author Sir Salman Rushdie, 73, also voiced his fears for literature and rejected the idea that writers can only write about their own experiences.
  • Prue Leith, 81, revealed last year she had 'abandoned' her novel after falling out with the publisher 'because they kept wanting to tell me what was politically correct'.
Javier E

'There was all sorts of toxic behaviour': Timnit Gebru on her sacking by Google, AI's d... - 0 views

  • t feels like a gold rush,” says Timnit Gebru. “In fact, it is a gold rush. And a lot of the people who are making money are not the people actually in the midst of it. But it’s humans who decide whether all this should be done or not. We should remember that we have the agency to do that.”
  • something that the frenzied conversation about AI misses out: the fact that many of its systems may well be built on a huge mess of biases, inequalities and imbalances of power.
  • As the co-leader of Google’s small ethical AI team, Gebru was one of the authors of an academic paper that warned about the kind of AI that is increasingly built into our lives, taking internet searches and user recommendations to apparently new levels of sophistication and threatening to master such human talents as writing, composing music and analysing images
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  • The clear danger, the paper said, is that such supposed “intelligence” is based on huge data sets that “overrepresent hegemonic viewpoints and encode biases potentially damaging to marginalised populations”. Put more bluntly, AI threatens to deepen the dominance of a way of thinking that is white, male, comparatively affluent and focused on the US and Europe.
  • What all this told her, she says, is that big tech is consumed by a drive to develop AI and “you don’t want someone like me who’s going to get in your way. I think it made it really clear that unless there is external pressure to do something different, companies are not just going to self-regulate. We need regulation and we need something better than just a profit motive.”
  • one particularly howling irony: the fact that an industry brimming with people who espouse liberal, self-consciously progressive opinions so often seems to push the world in the opposite direction.
  • Gebru began to specialise in cutting-edge AI, pioneering a system that showed how data about particular neighbourhoods’ patterns of car ownership highlighted differences bound up with ethnicity, crime figures, voting behaviour and income levels. In retrospect, this kind of work might look like the bedrock of techniques that could blur into automated surveillance and law enforcement, but Gebru admits that “none of those bells went off in my head … that connection of issues of technology with diversity and oppression came later”.
  • The next year, Gebru made a point of counting other black attenders at the same event. She found that, among 8,500 delegates, there were only six people of colour. In response, she put up a Facebook post that now seems prescient: “I’m not worried about machines taking over the world; I’m worried about groupthink, insularity and arrogance in the AI community.”
  • When Gebru arrived, Google employees were loudly opposing the company’s role in Project Maven, which used AI to analyse surveillance footage captured by military drones (Google ended its involvement in 2018). Two months later, staff took part in a huge walkout over claims of systemic racism, sexual harassment and gender inequality. Gebru says she was aware of “a lot of tolerance of harassment and all sorts of toxic behaviour”.
  • She and her colleagues prided themselves on how diverse their small operation was, as well as the things they brought to the company’s attention, which included issues to do with Google’s ownership of YouTube
  • A colleague from Morocco raised the alarm about a popular YouTube channel in that country called Chouf TV, “which was basically operated by the government’s intelligence arm and they were using it to harass journalists and dissidents. YouTube had done nothing about it.” (Google says that it “would need to review the content to understand whether it violates our policies. But, in general, our harassment policies strictly prohibit content that threatens individuals,
  • in 2020, Gebru, Mitchell and two colleagues wrote the paper that would lead to Gebru’s departure. It was titled On the Dangers of Stochastic Parrots. Its key contention was about AI centred on so-called large language models: the kind of systems – such as OpenAI’s ChatGPT and Google’s newly launched PaLM 2 – that, crudely speaking, feast on vast amounts of data to perform sophisticated tasks and generate content.
  • Gebru and her co-authors had an even graver concern: that trawling the online world risks reproducing its worst aspects, from hate speech to points of view that exclude marginalised people and places. “In accepting large amounts of web text as ‘representative’ of ‘all’ of humanity, we risk perpetuating dominant viewpoints, increasing power imbalances and further reifying inequality,” they wrote.
  • When the paper was submitted for internal review, Gebru was quickly contacted by one of Google’s vice-presidents. At first, she says, non-specific objections were expressed, such as that she and her colleagues had been too “negative” about AI. Then, Google asked Gebru either to withdraw the paper, or remove her and her colleagues’ names from it.
  • After her departure, Gebru founded Dair, the Distributed AI Research Institute, to which she now devotes her working time. “We have people in the US and the EU, and in Africa,” she says. “We have social scientists, computer scientists, engineers, refugee advocates, labour organisers, activists … it’s a mix of people.”
  • Running alongside this is a quest to push beyond the tendency of the tech industry and the media to focus attention on worries about AI taking over the planet and wiping out humanity while questions about what the technology does, and who it benefits and damages, remain unheard.
  • “That conversation ascribes agency to a tool rather than the humans building the tool,” she says. “That means you can aggregate responsibility: ‘It’s not me that’s the problem. It’s the tool. It’s super-powerful. We don’t know what it’s going to do.’ Well, no – it’s you that’s the problem. You’re building something with certain characteristics for your profit. That’s extremely distracting, and it takes the attention away from real harms and things that we need to do. Right now.”
Javier E

Our Nation Cannot Censor Its Way Back to Cultural Health - 0 views

  • The Supreme Court could not be more clear about the special importance of the First Amendment in the university setting. Cohn quotes these famous words from Sweezy v. New Hampshire:
  • The essentiality of freedom in the community of American universities is almost self-evident. No one should underestimate the vital role in a democracy that is played by those who guide and train our youth. To impose any strait jacket upon the intellectual leaders in our colleges and universities would imperil the future of our Nation. No field of education is so thoroughly comprehended by man that new discoveries cannot yet be made. Particularly is that true in the social sciences, where few, if any, principles are accepted as absolutes. Scholarship cannot flourish in an atmosphere of suspicion and distrust. Teachers and students must always remain free to inquire, to study and to evaluate, to gain new maturity and understanding; otherwise, our civilization will stagnate and die.
  • Yet even when a state agency can regulate the expression of ideas, should it? After all, most cancel culture incidents don’t implicate the First Amendment either. Employers can fire you for your speech. Social media can block any of us from access to their platforms. But in law as in culture, the question of “can” is separate from the question of “should.”
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  • For example, a school board can remove the book Maus from its eighth-grade curriculum (because of profanity and mouse nudity), but should it? A school board can remove To Kill a Mockingbird (for alleged racial insensitivity) from a required reading list, but should it? 
  • In Board of Education v. Pico, a 1982 Supreme Court case that cast doubt on the ability of public schools to ban library books on the basis of their ideas alone, the court’s plurality described a purpose of public education as preparing “individuals for participation as citizens," and as vehicles for "inculcating fundamental values necessary to the maintenance of a democratic political system.”
  • I mounted a Christian defense of American classical liberalism, and I made the case that–while no system of government is perfect–American classical liberalism does possess two cardinal virtues. Its protections of liberty recognize both the dignity and the imperfection of man. 
  • Our nation is a diverse pluralistic constitutional republic, and as James Madison noted in Federalist No. 10, we cannot respond to the inevitable rise of competing factions by suppressing liberty, tempting as that always is. Madison was shrewd and realistic enough to recognize that liberty empowers factions. As he put it, “Liberty is to faction what air is to fire, an aliment without which it instantly expires.”
  • At the same time, however, “it could not be less folly to abolish liberty, which is essential to political life, because it nourishes faction, than it would be to wish the annihilation of air, which is essential to animal life, because it imparts to fire its destructive agency.”
  • Systematically suppressing ideas in public education does not help our students learn liberty, nor does it prepare them for pluralism. It teaches them to seek protection from ideas and that the method for engaging with difference is through domination. 
  • And few liberties encompass both that dignity and imperfection more than the right to speak. The violation of that right–the deprivation of that dignity–can inflict a profound moral injury on a citizen and it can help perpetuate profound injustices in society and government. As Douglass noted, free speech is the “dread of tyrants.”
  • Moreover, as John Stuart Mill’s argument for free speech demonstrates, free speech rests on a foundation of humility.
  • Summarizing Mill, Greg articulates “three possibilities in any given argument:
  • You are wrong, in which case freedom of speech is essential to allow people to correct you.
  • You are partially correct, in which case you need free speech and contrary viewpoints to help you get a more precise understanding of what the truth really is.
  • You are 100% correct, in which unlikely event you still need people to argue with you, to try to contradict you, and to try to prove you wrong. Why? Because if you never have to defend your points of view, there is a very good chance you don’t really understand them, and that you hold them the same way you would hold a prejudice or superstition. It’s only through arguing with contrary viewpoints that you come to understand why what you believe is true.
  • In short, I value free speech, not so much because I’m right and you need to hear from me, but rather because I’m very often wrong and need to hear from you. Free speech rests upon a foundation of human fallibility.
  • As American animosity rises, we simply cannot censor our way to social peace or unity. We can, however, violate the social compact, disrupt the founding logic of our republic, and deprive American students and American citizens of the exchange of ideas and of the liberty that has indeed caused, as Douglass prophesied, “thrones, dominions, principalities, and powers, founded in injustice and wrong” to tremble in the face of righteous challenge.
Javier E

Opinion | A Simple Fix for the Antisemitism Awareness Act - The New York Times - 0 views

  • it’s necessary to understand the legal ambiguities that now exist on campus. “No person in the United States,” Title VI of the Civil Rights Act of 1964 states, “shall, on the ground of race, color or national origin, be excluded from participation in, be denied the benefits of, or be subjected to discrimination under any program or activity receiving federal financial assistance.” There is no corresponding federal prohibition on discrimination on the basis of religion.
  • The problem is immediately obvious. Jewishness doesn’t fit neatly into any of those three categories. Israelis of all races, religions and ethnicities are protected because of their national origin, but what about American Jews? Judaism is a religion, and religion isn’t covered. Jewishness is more of an ancestry than a “race” or a “color” — there are Jews of many races and colors.
  • There is an answer to the problem. Congress should pass legislation clearly stating that antisemitism is included in the scope of Title VI.
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  • Biden’s Department of Education has interpreted Title VI to apply when students “experience discrimination, including harassment,” on the basis of their “shared ancestry or ethnic characteristics.”
  • these statements — even if fairly rooted in the text of Title VI — are not a solution
  • Executive orders and administrative regulations are more ephemeral than federal statutes. The next president (or one elected in 2036 or 2052) may choose to interpret Title VI differently. Biden’s interpretation is broader than Trump’s, for example. Courts will also have their own say, and they are now less deferential to presidential interpretations of the law than they’ve been in decades.
  • The definitions don’t just implicate the First Amendment, they also breed confusion around the very concept of harassment itself. Hearing unpleasant or even hateful thoughts or ideas isn’t “harassment.”
  • The best parts of the Antisemitism Awareness Act explicitly incorporate discrimination based on “actual or perceived shared ancestry or ethnic characteristics” into federal statutory law, elevating the legal protections well beyond the executive orders and guidance letters of previous administrations.
  • If the law had stopped there — or even if it had gone further and explicitly stated that discrimination on the basis of actual or perceived Jewish identity is by definition discrimination on the basis of shared ancestry, then it would be a vital addition to federal law.
  • But the law did not stop there. It goes on to require schools to consider the International Holocaust Remembrance Alliance’s working definition of antisemitism when determining whether there has been a violation of Title VI
  • This is a serious mistake. The alliance’s definition includes examples of antisemitism that encompass a broad range of statements that are protected by the First Amendment.
  • Both the Trump and the Biden administrations attempted to solve the problem by interpreting Title VI to apply to antisemitism, at least in some circumstances. The Trump administration issued an executive order stating that “discrimination against Jews may give rise to a Title VI violation when the discrimination is based on an individual’s race, color or national origin.”
  • That’s an inescapable part of life in a free, pluralistic nation
  • Harassment is something else entirely.
  • In a 1999 case, Davis v. Monroe County Board of Education, the Supreme Court defined student-on-student harassment under Title IX (the federal statute prohibiting sex discrimination in federally funded education) as conduct “so severe, pervasive and objectively offensive, and that so undermines and detracts from the victims’ educational experience, that the victims are effectively denied equal access to an institution’s resources and opportunities.”
  • Harassment doesn’t depend so much on the content or viewpoint of the objectionable speech as where, when and how it happens.
  • If students chant, “Globalize the intifada,” at a lawful public protest, then that’s protected
  • If they shout down Jewish students in class using the same phrase, or chant it outside the dorm rooms of Jewish students at 3 a.m., then they’re engaging in harassment. Jewish students can’t study or sleep on an equal basis with other students.
  • In both of those circumstances, the actual content of the words is less important than the timing and the targets. A person can commit an act of antisemitic harassment if he targets Jewish students with words that have nothing to do with ancestry or ethnicity
  • For example, if someone stands outside a Jewish student’s room night after night yelling, “Michael Jordan is the GOAT” relentlessly so that the student can’t sleep or targets her Jewish roommate with constant interruption and distraction then she’s engaging in antisemitic harassment not because of the content or viewpoint of the words, but rather because of the identity of the target and the time and manner of the speech.
  • I’d like to humbly offer a better way. Strip the problematic incorporation of the alliance’s antisemitism definition and examples from the bill entirely. Instead, simply amend Title VI itself to make it explicit that discrimination based on “actual or perceived shared ancestry or ethnic characteristics” is prohibited by the statute and that antisemitic discrimination meets that definition.
  • by revising Title VI to clearly prohibit discrimination against Jews without any further amplification or definition, antisemitic harassment will fit neatly into existing case law that has longed harmonized free speech principles and nondiscrimination law
Javier E

Opinion | Civil Liberties Make for Strange Bedfellows - The New York Times - 0 views

  • where is the line between government persuasion and government coercion?
  • In Justice Sotomayor’s words, “At the heart of the First Amendment’s Free Speech Clause is the recognition that viewpoint discrimination is uniquely harmful to a free and democratic society.”
  • When the government can pick sides in an ideological debate and wield its power to suppress opposing views, then you’ve laid the foundation for authoritarianism. If free speech is the “dread of tyrants,” then censorship is one of the tyrant’s greatest weapons.
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  • As Douglass argued, “To suppress free speech is a double wrong. It violates the rights of the hearer as well as those of the speaker.”
  • Acts of intimidation are as grave a threat to free speech as restrictive government policies. Again, Douglass said it well: “There can be no right of speech where any man, however lifted up, or however humble, however young, or however old, is overawed by force, and compelled to suppress his honest sentiments.”
Javier E

Climate Change - Lessons From Ronald Reagan - NYTimes.com - 1 views

  • with respect to protection of the ozone layer, Reagan was an environmentalist hero. Under his leadership, the United States became the prime mover behind the Montreal Protocol, which required the phasing out of ozone-depleting chemicals.
  • How did Ronald Reagan, of all people, come to favor aggressive regulatory steps and lead the world toward a strong and historic international agreement?
  • A large part of the answer lies in a tool disliked by many progressives but embraced by Reagan (and Mr. Obama): cost-benefit analysis. Reagan’s economists found that the costs of phasing out ozone-depleting chemicals were a lot lower than the costs of not doing so — largely measured in terms of avoiding cancers that would otherwise occur. Presented with that analysis, Reagan decided that the issue was pretty clear.
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  • Recent reports suggest that the economic cost of Hurricane Sandy could reach $50 billion and that in the current quarter, the hurricane could remove as much as half a percentage point from the nation’s economic growth. The cost of that single hurricane may well be more than five times greater than that of a usual full year’s worth of the most expensive regulations, which ordinarily cost well under $10 billion annually
  • climate change is increasing the risk of costly harm from hurricanes and other natural disasters. Economists of diverse viewpoints concur that if the international community entered into a sensible agreement to reduce greenhouse gas emissions, the economic benefits would greatly outweigh the costs.
  • some of the best recent steps serve to save money, promote energy security and reduce air pollution. A good model is provided by rules from the Department of Transportation and the Environmental Protection Agency, widely supported by the automobile industry, which will increase the fuel economy of cars to more than 54 miles per gallon by 2025. The fuel economy rules will eventually save consumers more than $1.7 trillion, cut United States oil consumption by 12 billion barrels and reduce greenhouse gas emissions by six billion metric tons — more than the total amount of carbon dioxide emitted by the United States in 2010. The monetary benefits of these rules exceed the monetary costs by billions of dollars annually.
izzerios

Pat McCrory: Firebombing 'an attack on democracy' | The Charlotte Observer - 0 views

  • firebombing of a North Carolina Republican headquarters
  • “an attack on our democracy,”
  • “political terrorism.”
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  • somebody threw a bottle of flammable liquid through the window of Orange County’s GOP headquarters, setting campaign signs, supplies and furniture ablaze before burning itself out.
  • A swastika and “Nazi Republicans get out of town or else” were spray painted on the side of an adjacent building.
  • I will use every resource as governor to assist local authorities in this investigation.”
  • incident took place in Orange County, home of the University of North Carolina in nearby Chapel Hill.
  • But Clinton’s campaign tweeted, “The attack on the Orange County HQ @NCGOP office is horrific and unacceptable. Very grateful that everyone is safe.”
  • “Violence has no place in our democracy and can not be tolerated. The culprits must be caught and brought to justice.”
  • “political terrorism.”
  • “Whether you are Republican, Democrat or Independent, all Americans should be outraged by this hate-filled and violent attack against our democracy. … Everyone in this country should be free to express their political viewpoints without fear for their own safety.”
  • “The idea is to intimidate us, to make us crawl back in the shadows,” he said. “But I think it’s going to backfire on them.”
  • “It always happens that toward the end of the campaign, emotions get both frayed and intensified.”
Javier E

The Spiritual Crisis of the Modern Economy - The Atlantic - 0 views

  • This go-it-alone mentality works against the ways that, historically, workers have improved their lot. It encourages workers to see unions and government as flawed institutions that coddle the undeserving, rather than as useful, if imperfect, means of raising the relative prospects of all workers.
  • It also makes it more likely that white workers will direct their frustration toward racial and ethnic minorities, economic scapegoats who are dismissed as freeloaders unworthy of help—in a recent survey, 64 percent of Trump voters (not all of whom, of course, are part of the white working class) agreed that “average Americans” had gotten less they they deserved, but this figure dropped to 12 percent when that phrase was replaced with “blacks.” (Among Clinton voters, the figure stayed steady at 57 percent for both phrases.
  • This is one reason that enacting good policies is, while important, not enough to address economic inequality. What’s needed as well is a broader revision of a culture that makes those who struggle feel like losers.
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  • One explanation for why so many come to that conclusion in the first place has to do with the widening of the gulf between America’s coasts and the region in between them
  • Cities that can entice well-educated professionals are booming, even as “flyover” communities have largely seen good-paying factory work automated or shipped overseas, replaced to a large extent with insecure jobs: Walmart greeters, independent-contractor truck drivers, and the like.
  • a college degree has become the true mark of individual success in America—the sort of white-picket-fence fantasy that drives people well into their elder years to head back to school
  • the white working class that emerged in the 19th century—stitched together from long-combative European ethnic groups—strived to set themselves apart from African Americans, Chinese, and other vilified “indispensable enemies,” and build, by contrast (at least in their view), a sense of workingman pride.
  • this last election was a reminder that white male resentment of “nasty” women and “uppity” racial and other minorities remains strong.
  • That said, many Americans with more stable, better-paid jobs have blind spots of their own. For all of their professed open-mindedness in other areas, millions of the well-educated and well-off who live in or near big cities tend to endorse the notion, explicitly or implicitly, that education determines a person’s value
  • white voters from hard-hit rural areas and hollowed-out industrial towns have turned away from a Democratic Party that has offered them little in the way of hope and inspiration and much in the way of disdain and blame.
  • such a fervent belief in the transformative power of education also implies that a lack of it amounts to personal failure—being a “stupid” person
  • As much as both liberals and conservatives have touted education as a means of attaining social mobility, economic trends suggest that this strategy has limits, especially in its ability to do anything about the country’s rapidly growing inequalities
  • Well into the 21st century, two-thirds of Americans age 25 and over do not have a bachelor’s degree. The labor market has become more polarized, as highly paid jobs for workers with middling levels of education and skill dwindle away.
  • even some workers I spoke to—all former union members—said they felt that people without a good education did not deserve to make a good living.
  • The rules of meritocracy that these blue-collar workers say they admire barely apply to the very top levels of the economy. Groups of elite workers—professionals, managers, financial workers, tenured professors—continue to wall themselves off from competition. They still organize collectively, through lobbying, credentialing, licensing, and other strategies. But fewer ordinary workers have the same ability to do so
  • What has emerged in the new economy, then, is a stunted meritocracy: meritocracy for you, but not for me
  • One of the few things he could really depend on was his church. He volunteered on their Sunday-school bus, leading the kids in singing songs. “It helps to be around young people,” he said. For many of the jobless workers I interviewed, religion and tradition provided a sense of community and a feeling that their lives had purpose.
  • However exaggerated by stereotypes, the urbane, urban values of the well-educated professional class, with its postmodern cultural relativism and its rejection of old dogmas, are not attractive alternatives to what the working class has long relied on as a source of solace.
  • In the absence of other sources of meaning, Americans are left with meritocracy, a game of status and success, along with the often ruthless competition it engenders. And the consequence of a perspective of self-reliance—Americans, compared to people in other countries, hold a particularly strong belief that people succeed through their own hard work—is a sense that those who fail are somehow inferior
  • The concept of grace comes from the Christian teaching that everyone, not just the deserving, is saved by God’s grace. Grace in the broader sense that I (an agnostic) am using, however, can be both secular and religious. In the simplest terms, it is about refusing to divide the world into camps of deserving and undeserving, as those on both the right and left are wont to do
  • It rejects an obsession with excusing nothing, with measuring and judging the worth of people based on everything from a spotty résumé to an offensive comment.
  • Unlike an egalitarian viewpoint focused on measuring and leveling inequalities, grace rejects categories of right and wrong, just and unjust, and offers neither retribution nor restitution, but forgiveness.
  • With a perspective of grace, it becomes clearer that America, the wealthiest of nations, possesses enough prosperity to provide adequately for all. It becomes easier to part with one’s hard-won treasure in order to pull others up, even if those being helped seem “undeserving”—a label that today serves as a justification for opposing the sharing of wealth on the grounds that it is a greedy plea from the resentful, idle, and envious.
  • ignorance shouldn’t be considered an irremediable sin. Yet many of the liberal, affluent, and college-educated too often reduce the beliefs of a significant segment of the population to a mash of evil and delusion
  • From gripes about the backwardness and boredom of small-town America to jokes about “rednecks” and “white trash” that are still acceptable to say in polite company, it’s no wonder that the white working class believes that others look down on them. That’s not to say their situation is worse than that of the black and Latino working classes—it’s to say that where exactly they fit in the hierarchy of oppression is a question that leads nowhere, given how much all these groups have struggled in recent decades.
  • While there are no simple explanations for the desperation and anger visible in many predominantly white working-class communities, perhaps the most astute and original diagnosis came from the rabbi and activist Michael Lerner, who, in assessing Donald Trump’s victory, looked from a broader vantage point than most. Underneath the populist ire, he wrote, was a suffering “rooted in the hidden injuries of class and in the spiritual crisis that the global competitive marketplace generates.”
  • That cuts right to it. The modern economy privileges the well-educated and highly-skilled, while giving them an excuse to denigrate the people at the bottom (both white and nonwhite) as lazy, untalented, uneducated, and unsophisticated.
  • many well-off Americans from across the political spectrum scorn the white working class in particular for holding onto religious superstitions and politically incorrect views, and pity them for working lousy jobs at dollar stores and fast-food restaurants that the better-off rarely set foot in
  • This system of categorizing Americans—the logical extension of life in what can be called an extreme meritocracy—can be pernicious: The culture holds up those who succeed as examples, however anecdotal, that everyone can make it in America. Meanwhile, those who fail attract disdain and indifference from the better-off, their low status all the more painful because it is regarded as deserved.
  • the shame of low status afflicts not just the unemployed, but also the underemployed. Their days are no longer filled with the dignified, if exhausting, work of making real things.
  • For less educated workers (of all races) who have struggled for months or years to get another job, failure is a source of deep shame and a reason for self-blame. Without the right markers of merit—a diploma, marketable skills, a good job—they are “scrubs” who don’t deserve romantic partners, “takers” living parasitically off the government, “losers” who won’t amount to anything
  • Even those who consider themselves lucky to have jobs can feel a sense of despair, seeing how poorly they stand relative to others, or how much their communities have unraveled, or how dim their children’s future seems to be: Research shows that people judge how well they’re doing through constant comparisons, and by these personal metrics they are hurting, whatever the national unemployment rate may be.
sarahbalick

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

  • US activates missile shield base in Romania
  • The US has activated a land-based missile defence station in Romania, which will form part of a larger and controversial European shield.
  • The US says the Aegis system is a shield to protect Nato from short and medium-range missiles, particularly from the Middle East.
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  • Relations between the West and Russia have deteriorated since Moscow's annexation of Ukraine's southern Crimea peninsula in 2014.
  • The US is believed to have spent $800m (£554m) on radar and SM-2 missile interceptors since 2013.
  • The station will have a battery of SM-2 missile interceptors.
  • Nato and US officials say the system has been developed to track and intercept missiles fired from a "rogue" state. In the past Iran was mentioned in that context, but the US has also had North Korea in mind.
  • "Russia has repeatedly raised concerns that the US and Nato defence are directed against Russia and represents a threat to its strategic nuclear deterrent. Nothing could be further from the truth," he added.
  • "This decision is harmful and mistaken, because it is capable of upsetting strategic stability," said Mikhail Ulyanov, head of the Russian foreign ministry's department for proliferation and arms control issues.
  • He said the Americans' MK-41 launch system could also be used to fire cruise missiles, not just air defence missiles.
  • "From our viewpoint this is a violation of the Intermediate-Range Nuclear Forces Treaty," he said.
Javier E

Israel's Fading Democracy - NYTimes.com - 1 views

  • Israel arose as a secular, social democratic country inspired by Western European democracies. With time, however, its core values have become entirely different. Israel today is a religious, capitalist state. Its religiosity is defined by the most extreme Orthodox interpretations. Its capitalism has erased much of the social solidarity of the past, with the exception of a few remaining vestiges of a welfare state
  • The modern combination between democracy and Judaism was supposed to give birth to a spectacular, pluralistic kaleidoscope. The state would be a great, robust democracy that would protect Jews against persecution and victimhood. Jewish culture, on the other hand, with its uncompromising moral standards, would guard against our becoming persecutors and victimizers of others.
  • The founders believed that democracy was the only way to regulate the interests of many contradictory voices. Jewish culture, consolidated through Halakha, the religious Jewish legal tradition, created a civilization that has devoted itself to an unending conversation among different viewpoints and the coexistence of contradictory attitudes toward the fulfillment of the good.
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  • Israel defines itself as a “Jewish and democratic state.” However, because Israel has never created a system of checks and balances between these two sources of authority, they are closer than ever to a terrible clash. In the early years of statehood, the meaning of the term “Jewish” was national and secular. In the eyes of Israel’s founding fathers, to be a Jew was exactly like being an Italian, Frenchman or American. Over the years, this elusive concept has changed; today, the meaning of “Jewish” in Israel is mainly ethnic and religious. With the elevation of religious solidarity over and above democratic authority, Israel has become more fundamentalist and less modern, more separatist and less open to the outside world.
  • We never gave much thought to the Palestinian Israeli citizens within the Jewish-democratic equation. We also never tried to separate the synagogue and the state. If anything, we did the opposite. Moreover, we never predicted the evil effects of brutally controlling another people against their will. Today, all the things that we neglected have returned and are chasing us like evil spirits.
  • In the absence of a binding constitution, Israel has no real protection for its minorities or for their freedom of worship and expression.
  • the only way for us to agree when we disagree is a true, vigorous democracy. A democracy based on a progressive, civil constitution; a democracy that enforces the distinction between ethnicity and citizenship, between synagogue and state; a democracy that upholds the values of freedom and equality, on the basis of which every single person living under Israel’s legitimate and internationally recognized sovereignty will receive the same rights and protections.
Javier E

How Your View of God Shapes Your View of the Economy | Religion & Politics - 0 views

  • Frank championed the narrative that working-class Americans vote against their economic interests, having been lured into the GOP tent largely with what he sees as insincere religious rhetoric. “The people at the top know what they have to do to stay there,” writes Frank, “and in a pinch they can easily overlook the sweaty piety of the new Republican masses, the social conservatives who raise their voices in praise of Jesus but cast their votes for Caesar.”
  • However compelling this dichotomy may be, it is a false one. As a researcher and social scientist, I have found that economic perspectives are indelibly tied to religious cosmologies. Voters need not choose between God and mammon. Instead, they tend to see their money, the market, and the economy as a reflection of their God.
  • we often assume that working-class evangelicals struggle to either prioritize their economic interests or remain committed to their religious ethics.
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  • for many white evangelicals, religious and economic spheres are conceptualized as two sides of the same coin. They describe their worldview as one in which the spiritual and the material are mutually dependent and interactive. And the popularity of this worldview cuts across social class.
  • approximately 31 percent of Americans, many of whom are white evangelical men, believe that God is steering the United States economy, thus fusing their religious and economic interests. These individuals believe in what I call an “Authoritative God.” An Authoritative God is thought to be actively engaged in daily activities and historical outcomes. For those with an Authoritative God, value concerns are synonymous with economic concerns because God has a guiding hand in both. Around two-thirds of believers in an Authoritative God conjoin their theology with free-market economics, creating a new religious-economic idealism. Nearly one-fifth of American voters hold this viewpoint, signaling that it can be a major political force.
  • Religious-economic idealism is the belief that the free-market works because God is guiding it.
  • this ideology explains two supposed paradoxes. First, it indicates why some religious working-class Americans have embraced the GOP. It is not that these individuals ignore their class interests, but rather that they believe issues of abortion and gay marriage are linked to whether God is willing to help solve both social ills and their economic woes.
  • the fact that income does not predict whether an American believes in an Authoritative God indicates that this is not a class-based ideology. Instead, it is a cosmic worldview, which appeals across economic divides. Most clearly, it benefits the wealthy because conservative economic policies tend to favor them. But wealthy Americans with an Authoritative God can also have a religious-like devotion to their economic conservatism. In this way, their economic pragmatism transforms into a type of religious dogmatism. And dogmatism does not bend to changing circumstances and outcomes, so that we can expect believers in religious-economic idealism to cling to laissez-faire policies even when they appear not to work.
  • religious-economic idealism makes economic and cultural issues fully compatible, which may be a blessing and a curse for the Republican Party. It blesses the GOP with strong support from individuals who may be personally disadvantaged by their economic strategies, but also curses them with an unforgiving and inflexible constituency if political compromise becomes a necessity of governing. In a universe where God decrees no government intervention, any deviation or compromise from the free market is heresy.
  • Americans who feel that “God has a plan” for them and their country are much more likely to think that “success is achieved by ability rather than luck” and that “able-bodied people who are out of work should not receive unemployment checks.” And over half (54 percent) of Americans who think God controls the economy feel that “anything is possible for those who work hard”; in contrast, only one-quarter of Americans who rely on human resourcefulness, rather than God’s plan, feel this way.
  • Because evangelicals assert that you alone are responsible for your eternal salvation, it makes sense that the individual is also responsible for his or her economic salvation without government assistance, especially if God is the only assistance you really need.
Javier E

Top 10 books on U.S. interrogation-The Best Defense | FOREIGN POLICY - 0 views

  • The Army bureaucracy and culture prizes information flow and reliance on assets and technology, making personal leadership a secondary priority. For example, reports --how to send them, what was the best format, and their content were the key priority prior to the commencement of DATE during our preparations. This over-emphasis on information flow and technology meant that during the actual exercise, there was little attempt to actually gain good situational awareness through battlefield circulations and terrain analysis.
  • in The Sling and the Stone. Hammes argues that during the 1990s and into the first years of the 20th century, DOD developed an institutional mindset completely centered around technology. The planning and vision papers put out "see increased technical capabilities of command and control as the key factor shaping future war." The command and control systems created would "exceed the capabilities of any opponent and will provide us with a near-perfect understanding of the battlefield."
  • This viewpoint formed the basis for the Future Combat System (FCS) and drove our training and mindset for much of 1990s. As a retired general told me who played a key role in the initiation of FCS , "future combat system was hijacked by people who thought you could completely lift the fog of war." Although FCS was eventually scrapped, the ideas that underpin it still drive Army culture. "Currently, DOD has defined the future as technology and is driving all experiments in that direction."
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  • Because of the emphasis on information flow and technology, it's natural for commanders to remain in their command posts where they can have access to the flow of reports from the front and UAV feeds from above. In theory, they can access a near-perfect view of the battlefield and micro-manage their formations thanks to the excellent communication and sensor technologies at their disposal. In such circumstances, commanders moving forward behind their lead assault elements aren't necessary to get a good idea of the battle or drive their subordinates to take action quickly.
  • DATE showed the fallacy of this mindset. The opposing forces we fought did not afford us the opportunity when they attacked to form a near-perfect view of the battle. Why? Because they moved so quickly and concentrated their forces so well that by the time reports and UAV feeds were processed, the information was already useless. This occurred because commanders never moved forward to get a good idea of the terrain, and so our enemy was able to utilize it effectively to bypass all of the obstacles and areas we planned to kill them in.
Javier E

150 Years of Misunderstanding the Civil War - Tony Horwitz - The Atlantic - 0 views

  • n recent years, historians have rubbed much of the luster from the Civil War and questioned its sanctification. Should we consecrate a war that killed and maimed over a million Americans? Or should we question, as many have in recent conflicts, whether this was really a war of necessity that justified its appalling costs?
  • Unlike the revisionists of old, Goldfield sees slavery as the bedrock of the Southern cause and abolition as the war's great achievement. But he argues that white supremacy was so entrenched, North and South, that war and Reconstruction could never deliver true racial justice to freed slaves, who soon became subject to economic peonage, Black Codes, Jim Crow, and rampant lynching.
  • Nor did the war knit the nation back together. Instead, the South became a stagnant backwater, a resentful region that lagged and resisted the nation's progress. It would take a century and the Civil Rights struggle for blacks to achieve legal equality, and for the South to emerge from poverty and isolation.
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  • Emancipation and reunion, the two great results of this war, were badly compromised," Goldfield says. Given these equivocal gains, and the immense toll in blood and treasure, he asks: "Was the war worth it? No."
  • Gary Gallagher, a leading Civil War historian at the University of Virginia, argues that the long-reigning emphasis on slavery and liberation distorts our understanding of the war and of how Americans thought in the 1860s. "There's an Appomattox syndrome--we look at Northern victory and emancipation and read the evidence backward,"
  • Recent scholarship has also cast new light on the scale and horror of the nation's sacrifice.
  • hindsight has dimmed recognition of how close the Confederacy came to achieving its aims. "For the South, a tie was as good as a win," he says. It needed to inflict enough pain to convince a divided Northern public that defeating the South wasn't worth the cost. This nearly happened at several points, when rebel armies won repeated battles in 1862 and 1863. As late as the summer of 1864,
  • Allen Guelzo, director of Civil War studies at Gettysburg College, adds the Pennsylvania battle to the roster of near-misses for the South
  • Imagining these and other scenarios isn't simply an exercise in "what if" history, or the fulfillment of Confederate fantasy fiction. It raises the very real possibility that many thousands of Americans might have died only to entrench secession and slavery.
  • Very few Northerners went to war seeking or anticipating the destruction of slavery. They fought for Union, and the Emancipation Proclamation was a means to that end: a desperate measure
  • J. David Hacker, a demographic historian, has used sophisticated analysis of census records to revise the toll upward by 20%, to an estimated 750,000, a figure that has won wide acceptance from Civil War scholars. If correct, the Civil War claimed more lives than all other American wars combined
  • many historians, who cited the numbing totals of dead and wounded but rarely delved into the carnage or its societal impact.
  • That's changed dramatically with pioneering studies such as Drew Gilpin Faust's This Republic of Suffering, a 2008 examination of "the work of death" in the Civil War: killing, dying, burying, mourning, counting.
  • "When we go to war, we ought to understand the costs," she says. "Human beings have an extraordinary capacity to forget that
  • "When you incorporate these elements, the war looks less like a conflict over lofty principles and more like a cross-societal bloodletting."
  • Just as the fight against Nazism buttressed a moral vision of the Civil War, so too have the last decade's conflicts given us a fresh and cautionary viewpoint. "We should be chastened by our inability to control war and its consequences," Brundage says. "So much of the violence in the Civil War is laundered or sanctified by emancipation, but that result was by no means inevitable."
  • The last century's revisionists thought the war was avoidable because they didn't regard slavery as a defining issue or evil. Almost no one suggests that today. The evidence is overwhelming that slavery was the "cornerstone" of the Southern cause,
  • But Lincoln's proposals for compensated emancipation fell on deaf ears, even in wartime Delaware, which was behind Union lines and clung to only 2,000 slaves, about 1.5% of the state's population.
  • Nor is there much credible evidence that the South's "peculiar institution" would have peacefully waned on its own.
  • "It was stronger than it had ever been and was growing stronger."
  • Most historians believe that without the Civil War, slavery would have endured for decades, possibly generations.
  • We are commemorating the four years of combat that began in 1861 and ended with Union victory in 1865. But Iraq and Afghanistan remind us, yet again, that the aftermath of war matters as much as its initial outcome.
  • Looking backwards, and hitting the pause button at the Gettysburg Address or the passage of the 13th amendment, we see a "good" and successful war for freedom. If we focus instead on the run-up to war, when Lincoln pledged to not interfere with slavery in the South, or pan out to include the 1870s, when the nation abandoned Reconstruction, the story of the Civil War isn't quite so uplifting.
  • In some respects, the struggle for racial justice, and for national cohesion, continues still.
Javier E

Listening to Ta-Nehisi Coates While White - The New York Times - 0 views

  • Your new book, “Between the World and Me,” is a great and searing contribution to this public education. It is a mind-altering account of the black male experience. Every conscientious American should read it.
  • Written as a letter to your son, you talk about the effects of pervasive fear. “When I was your age the only people I knew were black and all of them were powerfully, adamantly, dangerously afraid.”
  • the disturbing challenge of your book is your rejection of the American dream. My ancestors chose to come here. For them, America was the antidote to the crushing restrictiveness of European life, to the pogroms. For them, the American dream was an uplifting spiritual creed that offered dignity, the chance to rise.
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  • Your ancestors came in chains. In your book the dream of the comfortable suburban life is a “fairy tale.” For you, slavery is the original American sin, from which there is no redemption. America is Egypt without the possibility of the Exodus. African-American men are caught in a crushing logic, determined by the past, from which there is no escape.
  • The innocent world of the dream is actually built on the broken bodies of those kept down below.
  • I think you distort American history. This country, like each person in it, is a mixture of glory and shame. There’s a Lincoln for every Jefferson Davis and a Harlem Children’s Zone for every K.K.K. — and usually vastly more than one. Violence is embedded in America, but it is not close to the totality of America.
  • In your anger at the tone of innocence some people adopt to describe the American dream, you reject the dream itself as flimflam. But a dream sullied is not a lie. The American dream of equal opportunity, social mobility and ever more perfect democracy cherishes the future more than the past. It abandons old wrongs and transcends old sins for the sake of a better tomorrow.
  • This dream is a secular faith that has unified people across every known divide. It has unleashed ennobling energies and mobilized heroic social reform movements. By dissolving the dream under the acid of an excessive realism, you trap generations in the past and destroy the guiding star that points to a better future.
  • Ben.Lynch Augusta, Georgia 1 day ago I've followed Mr. Coates for sometime now and tend to agree with his viewpoints. As a white southern male who works in our segregated education systems, it took years for me to actually apprehend my day to day interactions with black children in poverty. For the longest time, I simply couldn't understand the behaviors I saw, the reactions, and at first I reacted with contempt, but then I began to understand little by little. I don't think I can express it to anyone here, let alone Mr. Brooks, but it is something that one only appears to get by letting it sink into your bones day after day, hour after hour. The conditions are terrible and promise to remain so for the rest of my career. My students know, even if they lack the rhetorical chops to express it, that the game is rigged, that what we sell, meaning America at large, to make ourselves feel better, to feel just, is demonstrably a false bill of goods that does nothing to solve the actual problems of their life. These students are so used to being crushed that they can't even begin to articulate that they are being crushed because it's simply how it is. Some suppose Mr. Coates is overly dour, overly negative, but he provides a necessary contrapuntal to those who assume that the arc of the universe inevitably bends toward justice. Struggle can and often does end in defeat. The wicked often sleep as well as the just and sometimes better. The sins of the fathers remain fixed around the necks of the sons and daughters.
Javier E

How Democracy Became Halal - NYTimes.com - 0 views

  • One of the great under-reported stories of the end of the 20th century was the enormous penetration of the West’s better political ideas — democracy and individual liberty — into the Muslim consciousness.
  • The secular intellectuals in exile, however, more forcefully embraced the democratic cause — their newspapers, books, magazines, Web sites and, increasingly, appearances on Al Jazeera — delivered their views back home. Intellectuals of such diverse viewpoints as Kanan Makiya, Edward Said, Saad Eddin Ibrahim and Burhan Ghalioun opened up an ever-increasing liberal, democratic space in foreign and Arabic publications.
jlessner

A License to Say Anything? - NYTimes.com - 0 views

  • SPECIALTY license plates — which bear the logo of a college or a sports team, or a slogan like “Save Our Seas” or “Stop Child Abuse” — bring in lots of money for state governments, as well as the schools, nonprofit groups, professional organizations and other entities that sponsor them. But these vehicular tags have also become a new frontier in debates over freedom of speech.
  • It wants Texas to issue a specialty plate showing the Confederate battle flag, which a state panel rejected. The group argues that if Texas allows plates that express some opinions, it also must allow the battle flag, even if the symbol offends many people. Anything less, the group says, amounts to discrimination against its viewpoint, in violation of the First Amendment.
  • In 2011, the State Legislature approved a specialty plate with the slogan “Choose Life.” Those who seek this specialized plate pay $25, $10 of which goes to the state’s highway fund and $15 of which goes to a pregnancy counseling organization. But when the Legislature refused to issue an abortion-rights plate, the American Civil Liberties Union sued.
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  • So, oddly, liberal supporters of abortion rights are allied, on this issue, with the conservative descendants of Confederate veterans. Both argue that license plates are private, not state, messages and are therefore protected.
  • We don’t agree. We think that Texas was right to reject the Confederate plates, but that North Carolina should have issued the abortion rights plates.How can this be? Are we merely siding with liberals in both cases? No.
  • Under constitutional doctrine, when private individuals express themselves, the government cannot discriminate based on their opinions. But when government is speaking (as in messages on public monuments, for example) it can and in fact must pick and choose.
  • Texas rightly sought to avoid the perception that the state was speaking in a way that is contrary to constitutional values like equal protection under the law. It wanted to avoid even the risk of seeming complicit in official nostalgia for the institution of slavery.
  • Why is the North Carolina case different? Unlike in the Texas case, there is no strong government interest in denying pro-choice messages. The right to terminate a pregnancy is currently enshrined in law; the government does not have an important interest in preventing citizens from advertising their existing rights.
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