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Javier E

"Nerve": Why is America so anxious? - Nonfiction - Salon.com - 0 views

www.salon.com/...index.html

anxiety US cultural values control comparative

shared by Javier E on 28 Mar 11 - No Cached
  • fear recognition and the fight-or-flight reflex embedded in our neurochemistry is part of what has enabled our survival and evolution from chest-pounding primates to iPad-wielding bipeds
  • major catastrophes spark widespread anxiety in the countries where they hit. A great example of this is how incredibly overinflated Americans' fears about terrorism grew after 9/11. In one poll that was conducted in the aftermath of the attacks, respondents said that the average American had a 48 percent chance of being injured in a terrorist plot over the next year. As it turned out, the odds were more like 0 percent.
  • Americans have become extremely vulnerable to the pressures of the 21st century. For the past 50 years, we've been getting progressively more anxious in good economic times and bad, so we can't even blame it on the recession. As I was conducting research for the book, psychologists pointed to three basic reasons why our psychic state is deteriorating. The first is a simple matter of social disconnection. As we spend more time with our electronic devices than we do with our neighbors, we lose our physical sense of community. Social isolation flies in the face of our evolutionary history. The second major cause is the information overload that we're experiencing with the Internet and the 24-hour media cycle. We're all aware of it, but I'm not sure we realize how big an impact it's having on our brains. The third explanation can be attributed to what one psychologist refers to as a culture of "feel goodism" -- the idea that we shouldn't ever have to be upset and that all our negative emotions can be neutralized with a pill. This to me feels like a distinctly American phenomenon.
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  • The most anxiety-producing jobs are the ones in which the employee has very little control over what he or she does during the workday.
  • The notion of executive stress syndrome -- the idea that bosses and corporate executives experience much higher levels of anxiety than their underlings -- has proven to be total bullshit. Executives tend to have more control over what they're doing, and they often displace their anxieties on the people that work beneath them.
  • The most frustrating thing about a traffic jam is not that we're stuck sitting there. For the most part, we're perfectly comfortable in our cars. The problem is that we have no control over what's going on -- we have no idea as to when the traffic will eventually let up. Those are the exact ingredients that make people anxious. Anger and fear are very similar physiologically, so that's why some people get stressed and some people get pissed. It's all part of the same fight-or-flight reaction cycle.
  • One thing that "Outliers" fails to point out is that practice alone is not enough. Anders Erickson, a psychologist at Florida State University who studies peak human performance, argues that practicing the same thing over and over again does not ensure that you will respond well in a stressful situation. The trick is to challenge yourself so you're constantly improving your skills.
  • certain phobias can be made extinct by repeated exposure to what scares us.
  • only way to beat these feelings -- and by beat I do not mean extinguish so much as get in a more comfortable relationship with -- is to put yourself in the very situations that make you so uncomfortable.
Javier E

'Eichmann Before Jerusalem,' by Bettina Stangneth - NYTimes.com - 0 views

www.nytimes.com/...alem-by-bettina-stangneth.html

nazi holocaust moral reasoning anti-Semitism wwII

shared by Javier E on 06 Sep 14 - No Cached
  • “Eichmann in Jerusalem” in many ways mirrored Eichmann’s own self-presentation. She insisted that, contrary to expectations, the man in the dock was not some kind of demonic Nazi sadist but a thoughtless, relatively anonymous, nonideological bureaucrat dutifully executing orders for the emigration, deportation and murder of European Jewry. Arendt’s insights — that genocide and bureaucratic banality are not necessarily opposed, that fanatical anti-Semitism (or for that matter, any ideological predisposition) is not a sufficient precondition for mass murder — remain pertinent.
  • as Bettina Stangneth demonstrates in “Eichmann Before Jerusalem,” her critical — albeit respectful — dialogue with Arendt, these insights most certainly do not apply to Eichmann himself. Throughout his post-1945 exile he remained a passionate, ideologically convinced National Socialist.
  • Since he had a penchant for tailoring his endless chatting and voluminous writings to what he believed his audience desired, it may not be immediately evident why his statements in Buenos Aires should be considered more authentic than the “little man” portrait he painted in Jerusalem. The answer lies in the stance he took against what his Nazi and radical-right audience wanted to hear. For they were intent on either denying the Holocaust altogether, or outlandishly regarding it as either a Zionist plot to obtain a Jewish state or a conspiracy of the Gestapo (not the SS) working against Hitler and without his knowledge. Eichmann dashed these expectations. Not only did he affirm that the horrific events had indeed taken place; he attested to his decisive role in them. Hardly anonymous, he insisted on his reputation as the great mover behind Jewish policy, which became part of the fear, the mystique of power, surrounding him. As Stangneth observes: “He dispatched, decreed, allowed, took steps, issued orders and gave audiences.”
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  • Like many Nazi mass murderers, he possessed a puritanical petit-bourgeois sense of family and social propriety, indignantly denying that he indulged in extramarital relations or that he profited personally from his duties, and yet he lived quite comfortably with the mass killing of Jews. This was so, Stangneth argues, because Eichmann was far from a thoughtless functionary simply performing his duty. He proceeded quite intentionally from a set of tenaciously held Nazi beliefs (hardly consonant with Arendt’s puzzling contention that he “never realized what he was doing”). His was a consciously wrought racial “ethics,” one that pitted as an ultimate value the survival of one’s own blood against that of one’s enemies. He defined “sacred law” as what “benefits my people.” Morality was thus not universal or, as Eichmann put it, “international.” How could it be, given that the Jewish enemy was an international one, propounding precisely those universal values?
  • In the trial in Jerusalem Eichmann cynically invoked Kantian morality, but as a free man in Argentina he declared that “the drive toward self-preservation is stronger than any so-called moral requirement.” Kantian universalism was diametrically opposed to his racially tinged völkisch outlook. He had been a “fanatical warrior” for the law, “which creates order and destroys the sick and the ‘degenerate,’ ” and which had nothing to do with humanist ideals or other weaknesses. From a surprising admission of German inferiority — “we are fighting an enemy who . . . is intellectually superior to us” — it followed that total extermination of the Jewish adversary “would have fulfilled our duty to our blood and our people and to the freedom of the peoples.”
  • She documents the almost incredible lack of interest, inactivity, even cover-ups by the numerous groups charged with bringing Eichmann to justice. It now appears that by 1952, German intelligence services — and to some degree Jewish and Israeli bodies — were aware of Eichmann’s whereabouts, yet for various political reasons did nothing to apprehend him. Remarkably, Eichmann actually drafted an unpublished letter to Chancellor Adenauer proposing to go back to Germany to stand trial. Convinced of his blamelessness, he felt sure that he would receive only a light sentence and, like many other Nazis at the time, go on to live a comfortable German life. The story of Eichmann before Jerusalem is thus also a tale of missed opportunities to hold the trial in Germany and create a genuine new beginning in an era that wished the dark past would simply go away.
  • no future discussion will be able to confront the Eichmann phenomenon and its wider political implications without reference to this book. To what degree the man’s biography is unique or exemplary of mass murderers in general remains, of course, an open question.
Javier E

Still Bastions of the Elite, Private City Clubs Fill New Niches - The New York Times - 0 views

www.nytimes.com/...ity-clubs-fill-new-niches.html

club elite nyc

shared by Javier E on 08 Nov 15 - No Cached
  • what purpose do these places of camaraderie, contemplation and the continuance of manners serve in this digital, disconnected and overworked world?
  • For one, they’re not as expensive to join as their stately facades would suggest. According to members — the clubs don’t like to discuss prices publicly, for the most part — the annual fees generally range from several hundred dollars to nearly $10,000
  • “They have admissions policies, but you meet over drinks,” said a private banker not allowed by his firm to speak on the record but who is a member of the Yale Club and the Links Club. “They’re not nearly as restrictive as they were in 1960. You need a sponsor and letters because all of these clubs need to survive. They may have the characteristic in people’s minds of old, WASP elite clubs, but it’s far less true than it once was.”
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  • And how these clubs are used today is different from how they were used in the past. They’re largely about business, broadly defined
  • “My clients can feel comfortable that it’s safe and no one will intrude on their privacy,” he said. “Members respect privacy, and the staff enforce no photos or no cellphones to keep it a private environment. That provides a kind of safety and comfort for my clients.”
  • “Once a month, they’d have a little gathering, and you’d meet a handful of people,” he said. “Then, you’d go to one of the bars and they’d introduce you to a couple more people, and they’d introduce you to a couple of more people.”
  • “Everyone is working,” she said. “They’re going to bed earlier. They’re drinking less. Everyone is so busy with their activities and their children’s activities. It’s just a much busier, intense New York.”
redavistinnell

Front National support is changing France's political landscape | World news | The Guardian - 0 views

www.theguardian.com/...ing-france-political-landscape

front national support changing france landscape world news the guardian

shared by redavistinnell on 09 Dec 15 - No Cached
  • Front National support is changing France's political landscape
  • The far-right Front National (FN) won the first round of France’s regional elections on Sunday, taking 28% of the vote and topping the polls in six of the country’s 13 mainland regions.
  • As well as its size, Sunday’s result is striking because it signals a breakthrough in how the FN vote is spread across the country.
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  • The two regions the FN could win are Nord-Pas-de-Calais-Picardie, where Marine Le Pen, won 40.5% of the vote, and Provence-Alpes-Côte d’Azur, where her niece, Marion Maréchal-Le Pen, gained 40.6%. The Socialists are expected to drop out of both races
  • The second round takes place on 13 December between candidates who won at least 10% of the vote in the first round (but less than the 50% required to have won in a single round)
  • Les Républicains and its allies had a disappointing election, winning 27% of the vote. While the PS took only 23%, the party did better than polls predicted.
  • In Alsace-Champagne-Ardenne-Lorraine, the PS candidate, Jean-Pierre Masseret, who came third, has said he will not withdraw.
  • he maps below compare the results with those in 2010’s regional elections: the Socialist party (PS) and its allies are marked in pink, the far left in red, the centre right (now Les Républicains, then the UMP) and allies in light blue, and the FN in dark blue:
  • The FN also stands a strong chance in Bourgogne-Franche-Comté. The party came first there with 32% of the vote in the first round, while the centre right (24%) and socialist vote (23%) is split and a formal alliance is improbable.
  • The numbers suggest Les Républicains will comfortably win control of Auvergne-Rhône-Alpes and Pays de la Loire.
  • The Socialist party will almost certainly control Bretagne (Brittany), where the defence minister, Jean-Yves Le Drian, was comfortably ahead in the first round.
  • Le Pen’s party and France’s two mainstream political outfits will vote when faced with a runoff contest. This will be particularly interesting with a presidential election due in 2017.
  • However, FN support is clearly on the rise and it is not clear where its ceiling is. Between the previous regional vote in 2010 and the 2012 presidential election, support for the party nearly tripled in terms of votes won.
  • FN-controlled Hénin-Beaumont has a population of 26,000. Nord-Pas-de-Calais-Picardie has one of nearly 6 million – a different ballgame. How the responsibility and scrutiny of government plays out for the FN will go a long way in determining the shape of French politics over the next two years and beyond.
Javier E

The Obama Boom - The New York Times - 0 views

www.nytimes.com/...the-obama-boom.html

obama boom economic policy politics history reform invisible hand orthodox economics theory

shared by Javier E on 11 Jan 16 - No Cached
  • conservative orthodoxy has a curiously inconsistent view of the abilities and motivations of corporations and wealthy individuals — I mean, job creators.
  • On one side, this elite is presumed to be a bunch of economic superheroes, able to deliver universal prosperity by summoning the magic of the marketplace. On the other side, they’re depicted as incredibly sensitive flowers who wilt in the face of adversity — raise their taxes a bit, subject them to a few regulations, or for that matter hurt their feelings in a speech or two, and they’ll stop creating jobs and go sulk in their tents, or more likely their mansions.
  • It’s a doctrine that doesn’t make much sense, but it conveys a clear message that, whaddya know, turns out to be very convenient for the elite: namely, that injustice is a law of nature, that we’d better not do anything to make our society less unequal or protect ordinary families from financial risks. Because if we do, the usual suspects insist, we’ll be severely punished by the invisible hand, which will collapse the economy.
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  • From a conservative point of view, Mr. Obama did everything wrong, afflicting the comfortable (slightly) and comforting the afflicted (a lot), and nothing bad happened. We can, it turns out, make our society better after all.
  • What did Mr. Obama do that was supposed to kill jobs? Quite a lot, actually. He signed the 2010 Dodd-Frank financial reform, which critics claimed would crush employment by starving businesses of capital.
  • He raised taxes on high incomes, especially at the very top, where average tax rates rose by about six and a half percentage points after 2012, a step that critics claimed would destroy incentives.
  • And he enacted a health reform that went into full effect in 2014, amid claims that it would have catastrophic effects on employment.
  • Yet none of the dire predicted consequences of these policies have materialized.
  • what do we learn from this impressive failure to fail? That the conservative economic orthodoxy dominating the Republican Party is very, very wrong.
maddieireland334

How El Chapo Was Finally Captured, Again - The New York Times - 0 views

www.nytimes.com/...l-chapo-sinaloa-sean-penn.html

shared by maddieireland334 on 17 Jan 16 - No Cached
  • Stripped to his undershirt and covered in filth, the world’s most notorious drug lord dragged himself out of the sewers and into the middle of traffic.
  • The Mexican marines had been on Mr. Guzmán’s trail for more than six months, ever since he humiliated the nation by escaping its most secure prison through a tunnel that led into the shower floor of his cell.
  • But it had come at a cost. The authorities had swept through 18 of his homes and properties in his native lands. Days on end in the inhospitable mountains, where even a billionaire like Mr. Guzmán was forced to rough it, left him yearning for a bit of comfort.
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  • Just two blocks away, a big order of tacos was picked up after midnight on Jan. 8 by a man driving a white van, like the one believed to be driven by Mr. Guzmán’s associates, witnesses said.
  • Hours later, on a highway heading out of town, the authorities finally got Mr. Guzmán, arguably the most powerful drug dealer in the history of the trade, for the third time since 1993.
  • Mr. Guzmán’s capture — described using information from interviews with witnesses and government officials, police reports, military video and Mexican news reports confirmed by officials — brings to a close, for now, one of the most exhaustive manhunts the Mexican government has conducted, an endeavor that drew in more than 2,500 people across the nation.
  • As the head of the Sinaloa cartel, Mr. Guzmán is the embodiment of an identity the country has fought to shed for decades.
  • Either way, Mr. Guzmán represents a deep crisis for Mexico’s leaders as they struggle to define the country’s image.
  • His daring escape from prison last July, in view of the video camera in his cell, cast a lurid spotlight on the incompetence and corruption that has long dogged the Mexican state, driving many to view the government on a par with criminals.
  • El Chapo’s image, by contrast, seemed only to grow after his escapes. Perhaps more than the infamy he gained as a cartel chief — responsible for shipping tons of drugs to more than 50 countries around the world, with a wider reach than even Pablo Escobar in his heyday — Mr. Guzmán has earned a reputation as the world’s pre-eminent escape artist.
  • During the 17 months Mr. Guzmán was locked up, he met often with associates, not only to plan his legal defense, but also to plot his escape, Mexican officials said. His men purchased land within sight of the prison, constructing an outer wall and an unfinished building on the site. From there, a mile away, the digging began.
  • The Mexican authorities were monitoring the phones of Mr. Guzmán and his accomplices, reading the odd and unexpectedly tender exchanges between him and the actress. Mr. Guzmán promised to protect Ms. del Castillo as he would his own eyes, an affectionate phrase Mexican parents often say of their children.
  • Six days later, a detachment of marines swept in to capture Mr. Guzmán on his ranch, acting with information from American authorities. During the raid, Mr. Guzmán, who always took his two cooks with him wherever he went, darted into a gully as he fled, injuring his face and leg.
  • In the following weeks, operations continued in and around areas under Mr. Guzmán’s control. The brutal weather of an approaching winter also concerned the cartel leader — Culiacán, the capital of Sinaloa, where life could be more comfortable, was under constant surveillance. He needed to go somewhere outside his traditional zone of influence.
  • The government, aware that Mr. Guzmán was planning a trip to an urban center, followed one of his associates to a house in Los Mochis, on a busy road with a movie theater, restaurants and shopping nearby.
  • A commander ordered one of the marines to toss a grenade in front of one of the many doors blocking their advance. As the mission continued, two marines advanced down another hallway, pressing cautiously toward a staircase used by the surviving gunmen to escape to the roof, drawing fire away from the interior of the house.
  • After the marines arrived, Mr. Guzmán was taken to Mexico City in a helicopter, the capture finally over. Soon everyone was gone, leaving behind just one thing: an unpaid bill, according to an employee of the hotel.
  • To keep him locked up this time, the authorities said they would rotate his cells, never allowing him to stay anywhere long enough to burrow his way out again. Vigilance would be enhanced, with more officers and round-the-clock surveillance from extra cameras.
  • But to many, the longer the drug lord remains in prison in Mexico, the higher the risk of flight. His imprisonment could drag on for a year, perhaps longer, given the numerous — and creative — injunctions filed by his team of lawyers to fight his extradition to the United States, where he faces federal indictments on charges that include narcotics trafficking and murder.
Javier E

Review: Eric Fair's 'Consequence,' a Memoir by a Former Abu Ghraib Interrogator - The New York Times - 0 views

www.nytimes.com/...r-abu-ghraib-interrogator.html

torture US policy mideast

shared by Javier E on 05 Apr 16 - No Cached
  • Powerful and damning accounts of the Bush administration’s determination to work what Vice President Dick Cheney called “the dark side” and its elaborate efforts to legalize torture (including arduous attempts to narrowly define torture as leading to “serious physical injury so severe that death, organ failure or permanent damage” is likely to result) can be found in two essential books, “The Torture Papers: The Road to Abu Ghraib,” edited by Karen J. Greenberg and Joshua L. Dratel, and “Standard Operating Procedure,” by Philip Gourevitch and Errol Morris
  • An important personal perspective is now provided by Eric Fair’s candid and chilling new book, “Consequence,” which is at once an agonized confession of his own complicity as an interrogator at Abu Ghraib and an indictment of the system that enabled and tried to justify torture.
  • In 2007, Mr. Fair says, he confessed everything to a lawyer from the Department of Justice and two agents from the Army’s Criminal Investigation Command, providing pictures, letters, names, firsthand accounts, locations and techniques. He was not prosecuted. “We tortured people the right way,” he writes, “following the right procedures, and used the approved techniques.”
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  • Mr. Fair draws an alarming portrait of CACI as “disorganized and unprofessional” in its deployment of civilians, not to mention “dangerous and irresponsible”: “as former soldiers and marines, none of us were comfortable with the lack of planning, lack of support and lack of proper supplies,” he writes. “No weapons, no communications equipment, no maps and nothing for first aid. We all expect something to go wrong very soon.”
  • Mr. Fair, however, became increasingly racked by guilt. He begins having nightmares. Nightmares in which “someone I know begins to shrink,” becoming so small “they slip through my fingers and disappear onto the floor.” Nightmares in which “there’s a large pool of blood on the floor” that moves as if it’s alive, nipping at his feet.
  • detainees “are given no information about their status,” he observes, “and they have no way of knowing when or if they will see their families again. Some of them are guilty; some of them are not. All of them are jailed under intolerable circumstances.” Military intelligence officers would tell the Red Cross that an estimated 70 percent to 90 percent of the detainees had been arrested by mistake.
  • He writes that he and his colleagues were encouraged by supervisors to be “creative,” that they often struggled to understand what detainees were saying because of dialect problems, and that they learned to justify “the use of different forms of torture by calling them enhanced techniques and filling out the appropriate paperwork.
  • At home, he will come to realize that he needs to earn his way back as a human being: He does not believe he will ever be redeemed, but thinks he is “obligated to try.”
  • He is still haunted by voices: “the voice of the general from the comfortable interrogation booth, the cries from the hard site, the sobs from the Palestinian chair and the sound of the old man’s head hitting the wall.”“It is nearly impossible to silence them,” he writes. “As I know it should be.”
Javier E

The bright side of Britain's Brexit chaos - The Washington Post - 0 views

www.washingtonpost.com/...ght-side-britains-brexit-chaos

brexit UK

shared by Javier E on 13 Dec 18 - No Cached
  • One month ago, before British politics turned upside down, the country faced three possible futures. Prime Minister Theresa May was negotiating a compromise Brexit from the European Union, and her odds of prevailing appeared around 50 percent. A group of hard-liners in May’s Conservative Party wanted to crash out of the E.U. without a deal, and the odds of that costly result were around 30 percent. Finally, moderates wanted some way of postponing Brexit, or putting it to a second referendum. Their chances probably stood at around 20 percent
  • With today’s triggering of a no-confidence vote in the prime minister, Britain has descended into maximum “Game of Thrones” chaos. Yet the odds of a stabilizing outcome have brightened. Of course, all statements about British politics should be assumed to include the word “probably” at least twice. But a fair guess would be that the odds of a delay or a revote on Brexit stand at around 60 percent. The odds of some sort of compromise stand at 30 percent. The odds of crashing out are down around 10 percent.
  • If May won the no confidence vote comfortably but still failed to get her compromise through, what would happen? May would not want Britain to crash out, and neither does the majority in Parliament. So the alternative to getting her deal through would be to consider other deals.
  • ...3 more annotations...
  • But there aren’t any compelling ones
  • In short, if May wins the no-confidence vote by a comfortable margin, and if she nonetheless fails to get her compromise through, Brexit will probably be postponed or put to a new vote. Britain might exercise its right to freeze the exit process and then never return to the negotiating table. Or it could freeze and hold a new referendum.
  • The third possibility is that May wins today’s vote, but only by a narrow margin. This seems quite likely: Let’s give it 50 percent. This outcome would deprive May of any hope that she had the political strength to get her compromise deal through Parliament. This would force a consideration of the alternatives laid out in option two: Norway, Canada, and so on. The outcome would be the same: Either an indefinite postponement or a referendum. So all 50 percentage points in option three flow into the postpone or revote bucket, bringing the cumulative total to 60 percent.
Javier E

Why American capital will vote R in 2020 - The Washington Post - 0 views

www.washingtonpost.com/...rican-capital-will-swipe-right

gop rich politics

shared by Javier E on 26 Mar 19 - No Cached
  • The book’s starting premise is acknowledging the mid-2000s slowdown in labor productivity growth in the advanced industrialized economies. There are lots of debates about why there was a productivity slowdown and whether it can be reversed.
  • Mother Jones, connects the contributions made by wealthy donors to the GOP and their push for the 2017 tax cut
  • In a polarized political climate, secular stagnation will encourage America’s economic elite to tilt further rightward in the coming decade, even though the Republican Party will continue to drift in a populist direction, supporting new barriers to international trade and migration.
  • ...11 more annotations...
  • In the past, economic elites might have been comfortable with a market-friendly approach from left-leaning parties. In the future, that comfort will fade, because both the political space for a moderate left approach to governing and the economic growth generated by such an approach appear to be shrinking
  • Between accommodating economic populism from the left and nationalist populism from the right, plutocrats will opt for the latter. Populist nationalism will not generate greater economic growth, but it does lead to redistribution that favors owners of capital.
  • They do like the tax cuts, light regulatory touch and business-friendly judiciary, however. Equally important, they like it a lot more than anything that the left is offering them
  • here are three stories over the past month or so that support the arguments made in the chapter.
  • This volume asked a different question: What happens to the U.S. political economy if the slowdown is the new status quo?
  • As Rep. Chris Collins said at the time, “My donors are basically saying, ‘Get it done or don’t ever call me again.
  • From the time the tax bill was first introduced on Nov. 2, 2017, until the end of the year, a 60-day period, dozens of billionaires and millionaires dramatically boosted their political contributions unlike they had in past years, giving a total of $31.1 million in that two months,
  • Second, Ben White wrote in Politico about the wariness that Wall Street feels toward the Democratic presidential candidates. His opening sentence: “Top Wall Street executives would love to be rid of President Donald Trump. But they are getting panicked about the prospect of an ultraliberal Democratic nominee bent on raising taxes and slapping regulations on their firms.”
  • Finally, the New Yorker’s Jane Mayer came out with a long story this week on the unholy marriage of Trump and Fox News. An aside in that story was the ways that Murdoch has personally profited from having an ally in the White House:
  • All of this suggests that high-net-worth individuals and cash-rich corporations are very likely to back Trump come 2020
  • In a low-growth environment, it will be very difficult for the Democrats to offer them anything appealing.
Javier E

12 Rules for Life: An Antidote to Chaos (Jordan B. Peterson) - 0 views

DIIGO_FILE_HOME/7ui9/3fb0b43be56b260e2a28c47e9e49819f

philosophy religion mythology social science history lifelong learning

shared by Javier E on 22 Feb 19 - No Cached
  • RULES? MORE RULES? REALLY? Isn’t life complicated enough, restricting enough, without abstract rules that don’t take our unique, individual situations into account? And given that our brains are plastic, and all develop differently based on our life experiences, why even expect that a few rules might be helpful to us all?
  • “I’ve got some good news…and I’ve got some bad news,” the lawgiver yells to them. “Which do you want first?” “The good news!” the hedonists reply. “I got Him from fifteen commandments down to ten!” “Hallelujah!” cries the unruly crowd. “And the bad?” “Adultery is still in.”
  • Maps of Meaning was sparked by Jordan’s agonized awareness, as a teenager growing up in the midst of the Cold War, that much of mankind seemed on the verge of blowing up the planet to defend their various identities. He felt he had to understand how it could be that people would sacrifice everything for an “identity,”
  • ...297 more annotations...
  • the story of the golden calf also reminds us that without rules we quickly become slaves to our passions—and there’s nothing freeing about that.
  • And the story suggests something more: unchaperoned, and left to our own untutored judgment, we are quick to aim low and worship qualities that are beneath us—in this case, an artificial animal that brings out our own animal instincts in a completely unregulated way.
  • Similarly, in this book Professor Peterson doesn’t just propose his twelve rules, he tells stories, too, bringing to bear his knowledge of many fields as he illustrates and explains why the best rules do not ultimately restrict us but instead facilitate our goals and make for fuller, freer lives.
  • Peterson wasn’t really an “eccentric”; he had sufficient conventional chops, had been a Harvard professor, was a gentleman (as cowboys can be) though he did say damn and bloody a lot, in a rural 1950s sort of way. But everyone listened, with fascination on their faces, because he was in fact addressing questions of concern to everyone at the table.
  • unlike many academics who take the floor and hold it, if someone challenged or corrected him he really seemed to like it. He didn’t rear up and neigh. He’d say, in a kind of folksy way, “Yeah,” and bow his head involuntarily, wag it if he had overlooked something, laughing at himself for overgeneralizing. He appreciated being shown another side of an issue, and it became clear that thinking through a problem was, for him, a dialogic process.
  • for an egghead Peterson was extremely practical. His examples were filled with applications to everyday life: business management, how to make furniture (he made much of his own), designing a simple house, making a room beautiful (now an internet meme) or in another, specific case related to education, creating an online writing project that kept minority students from dropping out of school by getting them to do a kind of psychoanalytic exercise on themselves,
  • These Westerners were different: self-made, unentitled, hands on, neighbourly and less precious than many of their big-city peers, who increasingly spend their lives indoors, manipulating symbols on computers. This cowboy psychologist seemed to care about a thought only if it might, in some way, be helpful to someone.
  • I was drawn to him because here was a clinician who also had given himself a great books education, and who not only loved soulful Russian novels, philosophy and ancient mythology, but who also seemed to treat them as his most treasured inheritance. But he also did illuminating statistical research on personality and temperament, and had studied neuroscience. Though trained as a behaviourist, he was powerfully drawn to psychoanalysis with its focus on dreams, archetypes, the persistence of childhood conflicts in the adult, and the role of defences and rationalization in everyday life. He was also an outlier in being the only member of the research-oriented Department of Psychology at the University of Toronto who also kept a clinical practice.
  • Maps of Meaning, published nearly two decades ago, shows Jordan’s wide-ranging approach to understanding how human beings and the human brain deal with the archetypal situation that arises whenever we, in our daily lives, must face something we do not understand.
  • The brilliance of the book is in his demonstration of how rooted this situation is in evolution, our DNA, our brains and our most ancient stories. And he shows that these stories have survived because they still provide guidance in dealing with uncertainty, and the unavoidable unknown.
  • this is why many of the rules in this book, being based on Maps of Meaning, have an element of universality to them.
  • We are ambivalent about rules, even when we know they are good for us. If we are spirited souls, if we have character, rules seem restrictive, an affront to our sense of agency and our pride in working out our own lives. Why should we be judged according to another’s rule?
  • And he felt he had to understand the ideologies that drove totalitarian regimes to a variant of that same behaviour: killing their own citizens.
  • Ideologies are simple ideas, disguised as science or philosophy, that purport to explain the complexity of the world and offer remedies that will perfect it.
  • Ideologues are people who pretend they know how to “make the world a better place” before they’ve taken care of their own chaos within.
  • Ideologies are substitutes for true knowledge, and ideologues are always dangerous when they come to power, because a simple-minded I-know-it-all approach is no match for the complexity of existence.
  • To understand ideology, Jordan read extensively about not only the Soviet gulag, but also the Holocaust and the rise of Nazism. I had never before met a person, born Christian and of my generation, who was so utterly tormented by what happened in Europe to the Jews, and who had worked so hard to understand how it could have occurred.
  • I saw what now millions have seen online: a brilliant, often dazzling public speaker who was at his best riffing like a jazz artist; at times he resembled an ardent Prairie preacher (not in evangelizing, but in his passion, in his ability to tell stories that convey the life-stakes that go with believing or disbelieving various ideas). Then he’d just as easily switch to do a breathtakingly systematic summary of a series of scientific studies. He was a master at helping students become more reflective, and take themselves and their futures seriously. He taught them to respect many of the greatest books ever written. He gave vivid examples from clinical practice, was (appropriately) self-revealing, even of his own vulnerabilities, and made fascinating links between evolution, the brain and religious stories.
  • Above all, he alerted his students to topics rarely discussed in university, such as the simple fact that all the ancients, from Buddha to the biblical authors, knew what every slightly worn-out adult knows, that life is suffering.
  • chances are, if you or someone you love is not suffering now, they will be within five years, unless you are freakishly lucky. Rearing kids is hard, work is hard, aging, sickness and death are hard, and Jordan emphasized that doing all that totally on your own, without the benefit of a loving relationship, or wisdom, or the psychological insights of the greatest psychologists, only makes it harder.
  • focused on triumphant heroes. In all these triumph stories, the hero has to go into the unknown, into an unexplored territory, and deal with a new great challenge and take great risks. In the process, something of himself has to die, or be given up, so he can be reborn and meet the challenge. This requires courage, something rarely discussed in a psychology class or textbook.
  • Jordan
  • views of his first YouTube statements quickly numbered in the hundreds of thousands. But people have kept listening because what he is saying meets a deep and unarticulated need. And that is because alongside our wish to be free of rules, we all search for structure.
  • the first generation to have been so thoroughly taught two seemingly contradictory ideas about morality, simultaneously—at their schools, colleges and universities, by many in my own generation. This contradiction has left them at times disoriented and uncertain, without guidance and, more tragically, deprived of riches they don’t even know exist.
  • morality and the rules associated with it are just a matter of personal opinion or happenstance, “relative to” or “related to” a particular framework, such as one’s ethnicity, one’s upbringing, or the culture or historical…
  • The first idea or teaching is that morality is relative, at best a…
  • So, the decent thing to do—once it becomes apparent how arbitrary your, and your society’s, “moral values” are—is to show tolerance for people who think differently, and…
  • for many people one of the worst character flaws a person can have is to be “judgmental.”* And, since we don’t know right from wrong, or what is good, just about the most inappropriate thing an adult can…
  • That emphasis on tolerance is so paramount that for many people one of the worst character flaws a person can have is to be “judgmental.”* And, since we don’t know right from wrong, or what is good, just about the most inappropriate thing an…
  • And so a generation has been raised untutored in what was once called, aptly, “practical wisdom,” which guided previous generations. Millennials, often told they have received the finest education available anywhere, have actually…
  • professors, chose to devalue thousands of years of human knowledge about how to acquire virtue, dismissing it as passé, “…
  • They were so successful at it that the very word “virtue” sounds out of date, and someone using it appears…
  • The study of virtue is not quite the same as the study of morals (right and wrong, good and evil). Aristotle defined the virtues simply as the ways of behaving that are most conducive to happiness in life. Vice was…
  • Cultivating judgment about the difference between virtue and vice is the beginning of wisdom, something…
  • By contrast, our modern relativism begins by asserting that making judgments about how to live is impossible, because there is no real good, and no…
  • Thus relativism’s closest approximation to “virtue” is “tolerance.” Only tolerance will provide social cohesion between different groups, and save us from harming each other. On Facebook and other forms of social media, therefore, you signal your so-called…
  • Intolerance of others’ views (no matter how ignorant or incoherent they may be) is not simply wrong; in a world where there is no right or wrong, it is worse: it is a sign you are…
  • But it turns out that many people cannot tolerate the vacuum—the chaos—which is inherent in life, but made worse by this moral relativism; they cannot live without a moral compass,…
  • So, right alongside relativism, we find the spread of nihilism and despair, and also the opposite of moral relativism: the blind certainty offered by ideologies…
  • Dr. Norman Doidge, MD, is the author of The Brain That Changes Itself
  • so we arrive at the second teaching that millennials have been bombarded with. They sign up for a humanities course, to study the greatest books ever written. But they’re not assigned the books; instead they are given…
  • (But the idea that we can easily separate facts and values was and remains naive; to some extent, one’s values determine what one will pay…
  • For the ancients, the discovery that different people have different ideas about how, practically, to live, did not paralyze them; it deepened their understanding of humanity and led to some of the most satisfying conversations human beings have ever had, about how life might be lived.
  • Modern moral relativism has many sources. As we in the West learned more history, we understood that different epochs had different moral codes. As we travelled the seas and explored the globe, we learned of far-flung tribes on different continents whose different moral codes made sense relative to, or within the framework of, their societies. Science played a role, too, by attacking the religious view of the world, and thus undermining the religious grounds for ethics and rules. Materialist social science implied that we could divide the world into facts (which all could observe, and were objective and “real”) and values (…
  • it seems that all human beings are, by some kind of biological endowment, so ineradicably concerned with morality that we create a structure of laws and rules wherever we are. The idea that human life can be free of moral concerns is a fantasy.
  • given that we are moral animals, what must be the effect of our simplistic modern relativism upon us? It means we are hobbling ourselves by pretending to be something we are not. It is a mask, but a strange one, for it mostly deceives the one who wears it.
  • Far better to integrate the best of what we are now learning with the books human beings saw fit to preserve over millennia, and with the stories that have survived, against all odds, time’s tendency to obliterate.
  • these really are rules. And the foremost rule is that you must take responsibility for your own life. Period.
  • Jordan’s message that each individual has ultimate responsibility to bear; that if one wants to live a full life, one first sets one’s own house in order; and only then can one sensibly aim to take on bigger responsibilities.
  • if it’s uncertain that our ideals are attainable, why do we bother reaching in the first place? Because if you don’t reach for them, it is certain you will never feel that your life has meaning.
  • And perhaps because, as unfamiliar and strange as it sounds, in the deepest part of our psyche, we all want to be judged.
  • Instead of despairing about these differences in moral codes, Aristotle argued that though specific rules, laws and customs differed from place to place, what does not differ is that in all places human beings, by their nature, have a proclivity to make rules, laws and customs.
  • Freud never argued (as do some who want all culture to become one huge group therapy session) that one can live one’s entire life without ever making judgments, or without morality. In fact, his point in Civilization and Its Discontents is that civilization only arises when some restraining rules and morality are in place.
  • Aleksandr Solzhenitsyn, the great documenter of the slave-labour-camp horrors of the latter, once wrote that the “pitiful ideology” holding that “human beings are created for happiness” was an ideology “done in by the first blow of the work assigner’s cudgel.”1 In a crisis, the inevitable suffering that life entails can rapidly make a mockery of the idea that happiness is the proper pursuit of the individual. On the radio show, I suggested, instead, that a deeper meaning was required. I noted that the nature of such meaning was constantly re-presented in the great stories of the past, and that it had more to do with developing character in the face of suffering than with happiness.
  • I proposed in Maps of Meaning that the great myths and religious stories of the past, particularly those derived from an earlier, oral tradition, were moral in their intent, rather than descriptive. Thus, they did not concern themselves with what the world was, as a scientist might have it, but with how a human being should act.
  • I suggested that our ancestors portrayed the world as a stage—a drama—instead of a place of objects. I described how I had come
  • to believe that the constituent elements of the world as drama were order and chaos, and not material things.
  • Order is where the people around you act according to well-understood social norms, and remain predictable and cooperative. It’s the world of social structure, explored territory, and familiarity. The state of Order is typically portrayed, symbolically—imaginatively—as masculine.
  • Chaos, by contrast, is where—or when—something unexpected happens.
  • As the antithesis of symbolically masculine order, it’s presented imaginatively as feminine. It’s the new and unpredictable suddenly emerging in the midst of the commonplace familiar. It’s Creation and Destruction,
  • Order is the white, masculine serpent; Chaos, its black, feminine counterpart. The black dot in the white—and the white in the black—indicate the possibility of transformation: just when things seem secure, the unknown can loom, unexpectedly and large. Conversely, just when everything seems lost, new order can emerge from catastrophe and chaos.
  • For the Taoists, meaning is to be found on the border between the ever-entwined pair. To walk that border is to stay on the path of life, the divine Way. And that’s much better than happiness.
  • trying to address a perplexing problem: the reason or reasons for the nuclear standoff of the Cold War. I couldn’t understand how belief systems could be so important to people that they were willing to risk the destruction of the world to protect them. I came to realize that shared belief systems made people intelligible to one another—and that the systems weren’t just about belief.
  • People who live by the same code are rendered mutually predictable to one another. They act in keeping with each other’s expectations and desires. They can cooperate. They can even compete peacefully, because everyone knows what to expect from everyone else.
  • Shared beliefs simplify the world, as well, because people who know what to expect from one another can act together to tame the world. There is perhaps nothing more important than the maintenance of this organization—this simplification. If it’s threatened, the great ship of state rocks.
  • It isn’t precisely that people will fight for what they believe. They will fight, instead, to maintain the match between what they believe, what they expect, and what they desire. They will fight to maintain the match between what they expect and how everyone is acting. It is precisely the maintenance of that match that enables everyone
  • There’s more to it, too. A shared cultural system stabilizes human interaction, but is also a system of value—a hierarchy of value, where some things are given priority and importance and others are not. In the absence of such a system of value, people simply cannot act. In fact, they can’t even perceive, because both action and perception require a goal, and a valid goal is, by necessity, something valued.
  • We experience much of our positive emotion in relation to goals. We are not happy, technically speaking, unless we see ourselves progressing—and the very idea of progression implies value.
  • Worse yet is the fact that the meaning of life without positive value is not simply neutral. Because we are vulnerable and mortal, pain and anxiety are an integral part of human existence. We must have something to set against the suffering that is intrinsic to Being.*2 We must have the meaning inherent in a profound system of value or the horror of existence rapidly becomes paramount. Then, nihilism beckons, with its hopelessness and despair.
  • So: no value, no meaning. Between value systems, however, there is the possibility of conflict. We are thus eternally caught between the most diamantine rock and the hardest of places:
  • loss of group-centred belief renders life chaotic, miserable, intolerable; presence of group-centred belief makes conflict with other groups inevitable.
  • In the West, we have been withdrawing from our tradition-, religion- and even nation-centred cultures, partly to decrease the danger of group conflict. But we are increasingly falling prey to the desperation of meaninglessness, and that is no improvement at all.
  • While writing Maps of Meaning, I was (also) driven by the realization that we can no longer afford conflict—certainly not on the scale of the world conflagrations of the twentieth century.
  • I came to a more complete, personal realization of what the great stories of the past continually insist upon: the centre is occupied by the individual.
  • It is possible to transcend slavish adherence to the group and its doctrines and, simultaneously, to avoid the pitfalls of its opposite extreme, nihilism. It is possible, instead, to find sufficient meaning in individual consciousness and experience.
  • How could the world be freed from the terrible dilemma of conflict, on the one hand, and psychological and social dissolution, on the other? The answer was this: through the elevation and development of the individual, and through the willingness of everyone to shoulder the burden of Being and to take the heroic path. We must each adopt as much responsibility as possible for individual life, society and the world.
  • We must each tell the truth and repair what is in disrepair and break down and recreate what is old and outdated. It is in this manner that we can and must reduce the suffering that poisons the world. It’s asking a lot. It’s asking for everything.
  • the alternative—the horror of authoritarian belief, the chaos of the collapsed state, the tragic catastrophe of the unbridled natural world, the existential angst and weakness of the purposeless
  • individual—is clearly worse.
  • a title: 12 Rules for Life: An Antidote to Chaos. Why did that one rise up above all others? First and foremost, because of its simplicity. It indicates clearly that people need ordering principles, and that chaos otherwise beckons.
  • We require rules, standards, values—alone and together. We’re pack animals, beasts of burden. We must bear a load, to justify our miserable existence. We require routine and tradition. That’s order. Order can become excessive, and that’s not good, but chaos can swamp us, so we drown—and that is also not good. We need to stay on the straight and narrow path.
  • I hope that these rules and their accompanying essays will help people understand what they already know: that the soul of the individual eternally hungers for the heroism of genuine Being, and that the willingness to take on that responsibility is identical to the decision to live a meaningful life.
  • RULE 1   STAND UP STRAIGHT WITH YOUR SHOULDERS BACK
  • Because territory matters, and because the best locales are always in short supply, territory-seeking among animals produces conflict. Conflict, in turn, produces another problem: how to win or lose without the disagreeing parties incurring too great a cost.
  • It’s winner-take-all in the lobster world, just as it is in human societies, where the top 1 percent have as much loot as the bottom 50 percent11—and where the richest eighty-five people have as much as the bottom three and a half billion.
  • This principle is sometimes known as Price’s law, after Derek J. de Solla Price,13 the researcher who discovered its application in science in 1963. It can be modelled using an approximately L-shaped graph, with number of people on the vertical axis, and productivity or resources on the horizontal.
  • Instead of undertaking the computationally difficult task of identifying the best man, the females outsource the problem to the machine-like calculations of the dominance hierarchy. They let the males fight it out and peel their paramours from the top.
  • The dominant male, with his upright and confident posture, not only gets the prime real estate and easiest access to the best hunting grounds. He also gets all the girls. It is exponentially more worthwhile to be successful, if you are a lobster, and male.
  • dominance hierarchies have been an essentially permanent feature of the environment to which all complex life has adapted. A third of a billion years ago, brains and nervous systems were comparatively simple. Nonetheless, they already had the structure and neurochemistry necessary to process information about status and society. The importance of this fact can hardly be overstated.
  • evolution works, in large part, through variation and natural selection. Variation exists for many reasons, including gene-shuffling (to put it simply) and random mutation. Individuals vary within a species for such reasons. Nature chooses from among them, across time. That theory, as stated, appears to account for the continual alteration of life-forms over the eons.
  • But there’s an additional question lurking under the surface: what exactly is the “nature” in “natural selection”? What exactly is “the environment” to which animals adapt?
  • Nature “selects.” The idea of selects contains implicitly nested within it the idea of fitness. It is “fitness” that is “selected.” Fitness, roughly speaking, is the probability that a given organism will leave offspring (will propagate its genes through time). The “fit” in “fitness” is therefore the matching of organismal attribute to environmental demand.
  • But nature, the selecting agent, is not a static selector—not in any simple sense.
  • As the environment supporting a species transforms and changes, the features that make a given individual successful in surviving and reproducing also transform and change. Thus, the theory of natural selection does not posit creatures matching themselves ever more precisely to a template specified by the world. It is more that creatures are in a dance with nature, albeit one that is deadly.
  • Nature is not simply dynamic, either. Some things change quickly, but they are nested within other things that change less quickly (music
  • It’s chaos, within order, within chaos, within higher order. The order that is most real is the order that is most unchanging—and that is not necessarily the order that is most easily seen. The leaf, when perceived, might blind the observer to the tree. The tree can blind him to the forest.
  • It is also a mistake to conceptualize nature romantically.
  • Unfortunately, “the environment” is also elephantiasis and guinea worms (don’t ask), anopheles mosquitoes and malaria, starvation-level droughts, AIDS and the Black Plague.
  • It is because of the existence of such things, of course, that we attempt to modify our surroundings, protecting our children, building cities and transportation systems and growing food and generating power.
  • this brings us to a third erroneous concept: that nature is something strictly segregated from the cultural constructs that have emerged within it.
  • It does not matter whether that feature is physical and biological, or social and cultural. All that matters, from a Darwinian perspective, is permanence—and the dominance hierarchy, however social or cultural it might appear, has been around for some half a billion years.
  • The dominance hierarchy is not capitalism. It’s not communism, either, for that matter. It’s not the military-industrial complex. It’s not the patriarchy—that disposable, malleable, arbitrary cultural artefact. It’s not even a human creation; not in the most profound sense. It is instead a near-eternal aspect of the environment, and much of what is blamed on these more ephemeral manifestations is a consequence of its unchanging existence.
  • We were struggling for position before we had skin, or hands, or lungs, or bones. There is little more natural than culture. Dominance hierarchies are older than trees.
  • The part of our brain that keeps track of our position in the dominance hierarchy is therefore exceptionally ancient and fundamental.17 It is a master control system, modulating our perceptions, values, emotions, thoughts and actions. It powerfully affects every aspect of our Being, conscious and unconscious alike.
  • The ancient part of your brain specialized for assessing dominance watches how you are treated by other people. On that evidence, it renders a determination of your value and assigns you a status. If you are judged by your peers as of little worth, the counter restricts serotonin availability. That makes you much more physically and psychologically reactive to any circumstance or event that might produce emotion, particularly if it is negative. You need that reactivity. Emergencies are common at the bottom, and you must be ready to survive. Unfortunately, that physical hyper-response, that constant alertness, burns up a lot of precious energy and physical resources.
  • It will leave you far more likely to live, or die, carelessly, for a rare opportunity at pleasure, when it manifests itself. The physical demands of emergency preparedness will wear you down in every way.21
  • If you have a high status, on the other hand, the counter’s cold, pre-reptilian mechanics assume that your niche is secure, productive
  • You can delay gratification, without forgoing it forever. You can afford to be a reliable and thoughtful citizen.
  • Sometimes, however, the counter mechanism can go wrong. Erratic habits of sleeping and eating can interfere with its function. Uncertainty can throw it for a loop. The body, with its various parts,
  • needs
  • to function like a well-rehearsed orchestra. Every system must play its role properly, and at exactly the right time, or noise and chaos ensue. It is for this reason that routine is so necessary. The acts of life we repeat every day need to be automatized. They must be turned into stable and reliable habits, so they lose their complexity and gain predictability and simplicity.
  • It is for such reasons that I always ask my clinical clients first about sleep. Do they wake up in the morning at approximately the time the typical person wakes up, and at the same time every day?
  • The next thing I ask about is breakfast. I counsel my clients to eat a fat and protein-heavy breakfast as soon as possible after they awaken (no simple carbohydrates, no sugars,
  • I have had many clients whose anxiety was reduced to subclinical levels merely because they started to sleep on a predictable schedule and eat breakfast.
  • Other bad habits can also interfere with the counter’s accuracy.
  • There are many systems of interaction between brain, body and social world that can get caught in positive feedback loops. Depressed people, for example, can start feeling useless and burdensome, as well as grief-stricken and pained. This makes them withdraw from contact with friends and family. Then the withdrawal makes them more lonesome and isolated, and more likely to feel useless and burdensome. Then they withdraw more. In this manner, depression spirals and amplifies.
  • If someone is badly hurt at some point in life—traumatized—the dominance counter can transform in a manner that makes additional hurt more rather than less likely. This often happens in the case of people, now adults, who were viciously bullied during childhood or adolescence. They become anxious and easily upset. They shield themselves with a defensive crouch, and avoid the direct eye contact interpretable as a dominance challenge.
  • With their capacity for aggression strait-jacketed within a too-narrow morality, those who are only or merely compassionate and self-sacrificing (and naïve and exploitable) cannot call forth the genuinely righteous and appropriately self-protective anger necessary to defend themselves. If you can bite, you generally don’t have to. When skillfully integrated, the ability to respond with aggression and violence decreases rather than increases the probability that actual aggression will become necessary.
  • Naive, harmless people usually guide their perceptions and actions with a few simple axioms: people are basically good; no one really wants to hurt anyone else; the threat (and, certainly, the use) of force, physical or otherwise, is wrong. These axioms collapse, or worse, in the presence of
  • individuals who are genuinely malevolent.27
  • I have had clients who were terrified into literally years of daily hysterical convulsions by the sheer look of malevolence on their attackers’ faces. Such individuals typically come from hyper-sheltered families, where nothing
  • terrible is allowed to exist, and everything is fairyland wonderful (or else).
  • When the wakening occurs—when once-naïve people recognize in themselves the seeds of evil and monstrosity, and see themselves as dangerous (at least potentially)— their fear decreases. They develop more self-respect. Then, perhaps, they begin to resist oppression. They see that they have the ability to withstand, because they are terrible too. They see they can and must stand up, because they begin to understand how genuinely monstrous they will become, otherwise,
  • There is very little difference between the capacity for mayhem and destruction, integrated, and strength of character. This is one of the most difficult lessons of life.
  • even if you came by your poor posture honestly—even if you were unpopular or bullied at home or in grade school28—it’s not necessarily appropriate now. Circumstances change. If you slump around, with the same bearing that characterizes a defeated lobster, people will assign you a lower status, and the old counter that you share with crustaceans, sitting at the very base of your brain, will assign you a low dominance number.
  • the other, far more optimistic lesson of Price’s law and the Pareto distribution: those who start to have will probably get more.
  • Some of these upwardly moving loops can occur in your own private, subjective space.
  • If you are asked to move the muscles one by one into a position that looks happy, you will report feeling happier. Emotion is partly bodily expression, and can be amplified (or dampened) by that expression.29
  • To stand up straight with your shoulders back is to accept the terrible responsibility of life, with eyes wide open.
  • It means deciding to voluntarily transform the chaos of potential into the realities of habitable order. It means adopting the burden of self-conscious vulnerability, and accepting the end of the unconscious paradise of childhood, where finitude and mortality are only dimly comprehended. It means willingly undertaking the sacrifices necessary to generate a productive and meaningful reality (it means acting to please God, in the ancient language).
  • So, attend carefully to your posture. Quit drooping and hunching around. Speak your mind. Put your desires forward, as if you had a right to them—at least the same right as others. Walk tall and gaze forthrightly ahead. Dare to be dangerous. Encourage the serotonin to flow plentifully through the neural pathways desperate for its calming influence.
  • Thus emboldened, you will embark on the voyage of your life, let your light shine, so to speak, on the heavenly hill, and pursue your rightful destiny. Then the meaning of your life may be sufficient to keep the corrupting influence of mortal despair at bay. Then you may be able to accept the terrible burden of the World, and find joy.
  • RULE 2   TREAT YOURSELF LIKE SOMEONE YOU ARE RESPONSIBLE FOR HELPING
  • People are better at filling and properly administering prescription medication to their pets than to themselves. That
  • It is difficult to conclude anything from this set of facts except that people appear to love their dogs, cats, ferrets and birds (and maybe even their lizards) more than themselves. How horrible is that? How much shame must exist, for something like that to be true? What could it be about people that makes them prefer their pets to themselves?
  • To understand Genesis 1, the Priestly story, with its insistence on speech as the fundamental creative force, it is first necessary to review a few fundamental, ancient assumptions (these are markedly different in type and intent from the assumptions of science, which are, historically speaking, quite novel).
  • those who existed during the distant time in which the foundational epics of our culture emerged were much more concerned with the actions that dictated survival (and with interpreting the world in a manner commensurate with that goal) than with anything approximating what we now understand as objective truth.
  • Before the dawn of the scientific worldview, reality was construed differently. Being was understood as a place of action, not a place of things.31 It was understood as something more akin to story or drama. That story or drama was lived, subjective experience, as it manifested itself moment to moment in the consciousness of every living person.
  • subjective pain. That’s something so real no argument can stand against it. Everyone acts as if their pain is real—ultimately, finally real. Pain matters, more than matter matters. It is for this reason, I believe, that so many of the world’s traditions regard the suffering attendant upon existence as the irreducible truth of Being.
  • In any case, that which we subjectively experience can be likened much more to a novel or a movie than to a scientific description of physical reality.
  • The Domain, Not of Matter, but of What Matters
  • the world of experience has primal constituents, as well. These are the necessary elements whose interactions define drama and fiction. One of these is chaos. Another is order. The third (as there are three) is the process that mediates between the two, which appears identical to what modern people call consciousness.
  • Chaos is the domain of ignorance itself. It’s unexplored territory. Chaos is what extends, eternally and without limit, beyond the boundaries of all states, all ideas, and all disciplines. It’s the foreigner, the stranger, the member of another gang, the rustle in the bushes in the night-time,
  • It is, in short, all those things and situations we neither know nor understand.
  • Chaos is also the formless potential from which the God of Genesis 1 called forth order using language at the beginning of time. It’s the same potential from which we, made in that Image, call forth the novel and ever-changing moments of our lives. And Chaos is freedom, dreadful freedom, too.
  • Order, by contrast, is explored territory. That’s the hundreds-of-millions-of-years-old hierarchy of place, position and authority. That’s the structure of society. It’s the structure provided by biology, too—particularly insofar as you are adapted, as you are, to the structure of society. Order is tribe, religion, hearth, home and country.
  • Order is the public façade we’re called upon to wear, the politeness of a gathering of civilized strangers, and the thin ice on which we all skate. Order is the place where the behavior of the world matches our expectations and our desires; the place where all things turn out the way we want them to.
  • But order is sometimes tyranny and stultification, as well, when the demand for certainty and uniformity and purity becomes too one-sided.
  • In order, we’re able to think about things in the long term. There, things work, and we’re stable, calm and competent. We seldom leave places we
  • understand—geographical or conceptual—for that reason, and we certainly do not like it when we are compelled to or when it happens accidentally.
  • When the same person betrays you, sells you out, you move from the daytime world of clarity and light to the dark underworld of chaos, confusion and despair. That’s the same move you make, and the same place you visit, when the company you work for starts to fail and your job is placed in doubt.
  • Before the Twin Towers fell—that was order. Chaos manifested itself afterward. Everyone felt it. The very air became uncertain. What exactly was it that fell? Wrong question. What exactly remained standing? That was the issue at hand.
  • Chaos is the deep ocean bottom to which Pinocchio voyaged to rescue his father from Monstro, whale and fire-breathing dragon. That journey into darkness and rescue is the most difficult thing a puppet must do, if he wants to be real; if he wants to extract himself from the temptations of deceit and acting and victimization and impulsive pleasure and totalitarian subjugation; if he wants to take his place as a genuine Being in the world.
  • Chaos is the new place and time that emerges when tragedy strikes suddenly, or malevolence reveals its paralyzing visage, even in the confines of your own home. Something unexpected or undesired can always make its appearance, when a plan is being laid out, regardless of how familiar the circumstances.
  • Our brains respond instantly when chaos appears, with simple, hyper-fast circuits maintained from the ancient days, when our ancestors dwelled in trees, and snakes struck in a flash.32 After that nigh-instantaneous, deeply reflexive bodily response comes the later-evolving, more complex but slower responses of emotions—and, after that, comes thinking, of the higher order, which can extend over seconds, minutes or years. All that response is instinctive, in some sense—but the faster the response, the more instinctive.
  • Things or objects are part of the objective world. They’re inanimate; spiritless. They’re dead. This is not true of chaos and order. Those are perceived, experienced and understood (to the degree that they are understood at all) as personalities—and that is just as true of the perceptions, experiences and understanding of modern people as their ancient forebears. It’s just that moderners don’t notice.
  • Perception of things as entities with personality also occurs before perception of things as things. This is particularly true of the action of others,34 living others, but we also see the non-living “objective world” as animated, with purpose and intent.
  • This is because of the operation of what psychologists have called “the hyperactive agency detector” within us.35 We evolved, over millennia, within intensely social circumstances. This means that the most significant elements of our environment of origin were personalities, not things, objects or situations.
  • The personalities we have evolved to perceive have been around, in predictable form, and in typical, hierarchical configurations, forever, for all intents and purposes. They have been…
  • the category of “parent” and/or “child” has been around for 200 million years. That’s longer than birds have existed. That’s longer than flowers have grown. It’s not a billion years, but it’s still a very long time. It’s plenty long enough for male and female and parent and child to serve as vital and fundamental parts of the environment to which we have adapted. This means that male and female and parent and child are…
  • Our brains are deeply social. Other creatures (particularly, other humans) were crucially important to us as we lived, mated and evolved. Those creatures were…
  • From a Darwinian perspective, nature—reality itself; the environment, itself—is what selects. The environment cannot be defined in any more fundamental manner. It is not mere inert matter. Reality itself is whatever we contend with when we are striving to survive and reproduce. A…
  • as our brain capacity increased and we developed curiosity to spare, we became increasingly aware of and curious about the nature of the world—what we eventually conceptualized as the objective…
  • “outside” is not merely unexplored physical territory. Outside is outside of what we currently understand—and understanding is dealing with and coping with…
  • when we first began to perceive the unknown, chaotic, non-animal world, we used categories that had originally evolved to represent the pre-human animal social world. Our minds are far older than mere…
  • Our most…
  • category—as old, in some sense, as the sexual act itself—appears to be that of sex, male and female. We appear to have taken that primordial knowledge of structured, creative opposition and…
  • Order, the known, appears symbolically associated with masculinity (as illustrated in the aforementioned yang of the Taoist yin-yang symbol). This is perhaps because the primary…
  • Chaos—the unknown—is symbolically associated with the feminine. This is partly because all the things we have come to know were born, originally, of the unknown, just as all beings we encounter were born of mothers. Chaos is mater, origin, source, mother; materia, the substance from which all things are made.
  • In its positive guise, chaos is possibility itself, the source of ideas, the mysterious realm of gestation and birth. As a negative force, it’s the impenetrable darkness of a cave and the accident by the side of the road.
  • Chaos, the eternal feminine, is also the crushing force of sexual selection.
  • Most men do not meet female human standards. It is for this reason that women on dating sites rate 85 percent of men as below average in attractiveness.40
  • Women’s proclivity to say no, more than any other force, has shaped our evolution into the creative, industrious, upright, large-brained (competitive, aggressive, domineering) creatures that we are.42 It is Nature as Woman who says, “Well, bucko, you’re good enough for a friend, but my experience of you so far has not indicated the suitability of your genetic material for continued propagation.”
  • Many things begin to fall into place when you begin to consciously understand the world in this manner. It’s as if the knowledge of your body and soul falls into alignment with the knowledge of your intellect.
  • And there’s more: such knowledge is proscriptive, as well as descriptive. This is the kind of knowing what that helps you know how. This is the kind of is from which you can derive an ought. The Taoist juxtaposition of yin and yang, for example, doesn’t simply portray chaos and order as the fundamental elements of Being—it also tells you how to act.
  • The Way, the Taoist path of life, is represented by (or exists on) the border between the twin serpents. The Way is the path of proper Being. It’s the same Way as that referred to by Christ in John 14:6: I am the way, and the truth and the life. The same idea is expressed in Matthew 7:14: Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.
  • We eternally inhabit order, surrounded by chaos. We eternally occupy known territory, surrounded by the unknown. We experience meaningful engagement when we mediate appropriately between them. We are adapted, in the deepest Darwinian sense, not to the world of objects, but to the meta-realities of order and chaos, yang and yin. Chaos and order make up the eternal, transcendent environment of the living.
  • To straddle that fundamental duality is to be balanced: to have one foot firmly planted in order and security, and the other in chaos, possibility, growth and adventure.
  • Chaos and order are fundamental elements because every lived situation (even every conceivable lived situation) is made up of both.
  • you need to place one foot in what you have mastered and understood and the other in what you are currently exploring and mastering. Then you have positioned yourself where the terror of existence is under control and you are secure, but where you are also alert and engaged. That is where there is something new to master and some way that you can be improved. That is where meaning is to be found.
  • The serpent in Eden therefore means the same thing as the black dot in the yin side of the Taoist yin/yang symbol of totality—that is, the possibility of the unknown and revolutionary suddenly manifesting itself where everything appears calm.
  • The outside, chaos, always sneaks into the inside, because nothing can be completely walled off from the rest of reality. So even the ultimate in safe spaces inevitably harbours a snake.
  • We have seen the enemy, after all, and he is us. The snake inhabits each of our souls.
  • The worst of all possible snakes is the eternal human proclivity for evil. The worst of all possible snakes is psychological, spiritual, personal, internal. No walls, however tall, will keep that out. Even if the fortress were thick enough, in principle, to keep everything bad whatsoever outside, it would immediately appear again within.
  • I have learned that these old stories contain nothing superfluous. Anything accidental—anything that does not serve the plot—has long been forgotten in the telling. As the Russian playwright Anton Chekhov advised, “If there is a rifle hanging on the wall in act one, it must be fired in the next act. Otherwise it has no
  • business being there.”50
  • Eve immediately shares the fruit with Adam. That makes him self-conscious. Little has changed. Women have been making men self-conscious since the beginning of time. They do this primarily by rejecting them—but they also do it by shaming them, if men do not take responsibility. Since women bear the primary burden of reproduction, it’s no wonder. It is very hard to see how it could be otherwise. But the capacity of women to shame men and render them self-conscious is still a primal force of nature.
  • What does it mean to know yourself naked
  • Naked means vulnerable and easily damaged. Naked means subject to judgment for beauty and health. Naked means unprotected and unarmed in the jungle of nature and man. This is why Adam and Eve became ashamed, immediately after their eyes were opened. They could see—and what they first saw was themselves.
  • In their vulnerability, now fully realized, they felt unworthy to stand before God.
  • Beauty shames the ugly. Strength shames the weak. Death shames the living—and the Ideal shames us all.
  • He tells the woman that she will now bring forth children in sorrow, and desire an unworthy, sometimes resentful man, who will in consequence lord her biological fate over her, permanently. What might this mean? It could just mean that God is a patriarchal tyrant, as politically motivated interpretations of the ancient story insist. I think it’s merely descriptive.
  • women pay a high price for pregnancy and child-rearing, particularly in the early stages, and that one of the inevitable consequences is increased dependence upon the sometimes unreliable and always problematic good graces of men.
  • then God banishes the first man and the first woman from Paradise, out of infancy, out of the unconscious animal world, into the horrors of history itself. And then He puts cherubim and a flaming sword at the gate of Eden, just to stop them from eating the Fruit of the Tree of Life.
  • Perhaps Heaven is something you must build, and immortality something you must earn.
  • so we return to our original query: Why would someone buy prescription medication for his dog, and then so carefully administer it, when he would not do the same for himself?
  • Why should anyone take care of anything as naked, ugly, ashamed, frightened, worthless, cowardly, resentful, defensive and accusatory as a descendant of Adam? Even if that thing, that being, is himself?
  • We know how we are naked, and how that nakedness can be exploited—and that means we know how others are naked, and how they can be exploited. We can terrify other people, consciously. We can hurt and humiliate them for faults we understand only too well. We can torture them—literally—slowly, artfully and terribly. That’s far more than predation. That’s a qualitative shift in understanding. That’s a cataclysm as large as the development of self-consciousness itself. That’s the entry of the knowledge of Good and Evil into the world.
  • Only man could conceive of the rack, the iron maiden and the thumbscrew. Only man will inflict suffering for the sake of suffering. That is the best definition of evil I have been able to formulate.
  • with this realization we have well-nigh full legitimization of the idea, very unpopular in modern intellectual circles, of Original Sin.
  • Human beings have a great capacity for wrongdoing. It’s an attribute that is unique in the world of life. We can and do make things worse, voluntarily, with full knowledge of what we are doing (as well as accidentally, and carelessly, and in a manner that is willfully blind). Given that terrible capacity, that proclivity for malevolent actions, is it any wonder we have a hard time taking care of ourselves, or others—or even that we doubt the value of the entire human enterprise?
  • The juxtaposition of Genesis 1 with Genesis 2 & 3 (the latter two chapters outlining the fall of man, describing why our lot is so tragedy-ridden and ethically torturous) produces a narrative sequence almost unbearable in its profundity. The moral of Genesis 1 is that Being brought into existence through true speech is Good.
  • The original Man and Woman, existing in unbroken unity with their Creator, did not appear conscious (and certainly not self-conscious). Their eyes were not open. But, in their perfection, they were also less, not more, than their post-Fall counterparts. Their goodness was something bestowed, rather than deserved or earned.
  • Maybe, even in some cosmic sense (assuming that consciousness itself is a phenomenon of cosmic significance), free choice matters.
  • here’s a proposition: perhaps it is not simply the emergence of self-consciousness and the rise of our moral knowledge of Death and the Fall that besets us and makes us doubt our own worth. Perhaps it is instead our unwillingness—reflected in Adam’s shamed hiding—to walk with God, despite our fragility and propensity for evil.
  • The entire Bible is structured so that everything after the Fall—the history of Israel, the prophets, the coming of Christ—is presented as a remedy for that Fall, a way out of evil. The beginning of conscious history, the rise of the state and all its pathologies of pride and rigidity, the emergence of great moral figures who try to set things right, culminating in the Messiah Himself—that is all part of humanity’s attempt, God willing, to set itself right. And what would that mean?
  • And this is an amazing thing: the answer is already implicit in Genesis 1: to embody the Image of God—to speak out of chaos the Being that is Good—but to do so consciously, of our own free choice.
  • Back is the way forward—as T. S. Eliot so rightly insisted
  • We shall not cease from exploration And the end of all our exploring Will be to arrive where we started And know the place for the first time.
  • If we wish to take care of ourselves properly, we would have to respect ourselves—but we don’t, because we are—not least in our own eyes—fallen creatures.
  • If we lived in Truth; if we spoke the Truth—then we could walk with God once again, and respect ourselves, and others, and the world. Then we might treat ourselves like people we cared for.
  • We might strive to set the world straight. We might orient it toward Heaven, where we would want people we cared for to dwell, instead of Hell, where our resentment and hatred would eternally sentence everyone.
  • Then, the primary moral issue confronting society was control of violent, impulsive selfishness and the mindless greed and brutality that accompanies it.
  • It is easy to believe that people are arrogant, and egotistical, and always looking out for themselves. The cynicism that makes that opinion a universal truism is widespread and fashionable.
  • But such an orientation to the world is not at all characteristic of many people. They have the opposite problem: they shoulder intolerable burdens of self-disgust, self-contempt, shame and self-consciousness. Thus, instead of narcissistically inflating their own importance, they don’t value themselves at all, and they don’t take care of themselves with attention and skill.
  • Christ’s archetypal death exists as an example of how to accept finitude, betrayal and tyranny heroically—how to walk with God despite the tragedy of self-conscious knowledge—and not as a directive to victimize ourselves in the service of others.
  • To sacrifice ourselves to God (to the highest good, if you like) does not mean to suffer silently and willingly when some person or organization demands more from us, consistently, than is offered in return. That means we are supporting tyranny, and allowing ourselves to be treated like slaves.
  • I learned two very important lessons from Carl Jung, the famous Swiss depth psychologist, about “doing unto others as you would have them do unto you” or “loving your neighbour as yourself.”
  • The first lesson was that neither of these statements has anything to do with being nice. The second was that both are equations, rather than injunctions.
  • If I am someone’s friend, family member, or lover, then I am morally obliged to bargain as hard on my own behalf as they are on theirs.
  • there is little difference between standing up and speaking for yourself, when you are being bullied or otherwise tormented and enslaved, and standing up and speaking for someone else.
  • you do not simply belong to yourself. You are not simply your own possession to torture and mistreat. This is partly because your Being is inexorably tied up with that of others, and your mistreatment of yourself can have catastrophic consequences for others.
  • metaphorically speaking, there is also this: you have a spark of the divine in you, which belongs not to you, but to God. We are, after all—according to Genesis—made in His image.
  • We can make order from chaos—and vice versa—in our way, with our words. So, we may not exactly be God, but we’re not exactly nothing, either.
  • In my own periods of darkness, in the underworld of the soul, I find myself frequently overcome and amazed by the ability of people to befriend each other, to love their intimate partners and parents and children, and to do what they must do to keep the machinery of the world running.
  • It is this sympathy that should be the proper medicament for self-conscious self-contempt, which has its justification, but is only half the full and proper story. Hatred for self and mankind must be balanced with gratefulness for tradition and the state and astonishment at what normal, everyday people accomplish
  • You have some vital role to play in the unfolding destiny of the world. You are, therefore, morally obliged to take care of yourself.
  • To treat yourself as if you were someone you are responsible for helping is, instead, to consider what would be truly good for you. This is not “what you want.” It is also not “what would make you happy.”
  • You must help a child become a virtuous, responsible, awake being, capable of full reciprocity—able to take care of himself and others, and to thrive while doing so. Why would you think it acceptable to do anything less for yourself?
  • You need to know who you are, so that you understand your armament and bolster yourself in respect to your limitations. You need to know where you are going, so that you can limit the extent of chaos in your life, restructure order, and bring the divine force of Hope to bear on the world.
  • You need to determine how to act toward yourself so that you are most likely to become and to stay a good person.
  • Don’t underestimate the power of vision and direction. These are irresistible forces, able to transform what might appear to be unconquerable obstacles into traversable pathways and expanding opportunities.
  • Once having understood Hell, researched it, so to speak—particularly your
  • own individual Hell—you could decide against going there or creating that.
  • You could, in fact, devote your life to this. That would give you a Meaning, with a capital M. That would justify your miserable existence.
  • That would atone for your sinful nature, and replace your shame and self-consciousness with the natural pride and forthright confidence of someone who has learned once again to walk with God in the Garden.
  • RULE 3   MAKE FRIENDS WITH PEOPLE WHO WANT THE BEST FOR YOU
  • It would be more romantic, I suppose, to suggest that we would have all jumped at the chance for something more productive, bored out of our skulls as we were. But it’s not true. We were all too prematurely cynical and world-weary and leery of responsibility to stick to the debating clubs and Air Cadets and school sports that the adults around us tried to organize. Doing anything wasn’t cool.
  • When you move, everything is up in the air, at least for a while. It’s stressful, but in the chaos there are new possibilities. People, including you, can’t hem you in with their old notions. You get shaken out of your ruts. You can make new, better ruts, with people aiming at better things. I thought this was just a natural development. I thought that every person who moved would have—and want—the same phoenix-like experience.
  • What was it that made Chris and Carl and Ed unable (or, worse, perhaps, unwilling) to move or to change their friendships and improve the circumstances of their lives? Was it inevitable—a consequence of their own limitations, nascent illnesses and traumas of the past?
  • Why did he—like his cousin, like my other friends—continually choose people who, and places that, were not good for him?
  • perhaps, they don’t want the trouble of better. Freud called this a “repetition compulsion.” He thought of it as an unconscious drive to repeat the horrors of the past
  • People create their worlds with the tools they have directly at hand. Faulty tools produce faulty results. Repeated use of the same faulty tools produces the same faulty results.
  • It is in this manner that those who fail to learn from the past doom themselves to repeat it. It’s partly fate. It’s partly inability. It’s partly…unwillingness to learn? Refusal to learn? Motivated refusal to learn?
  • People choose friends who aren’t good for them for other reasons, too. Sometimes it’s because they want to rescue someone.
  • it is not easy to distinguish between someone truly wanting and needing help and someone who is merely exploiting a willing helper. The distinction is difficult even for the person who is wanting and needing and possibly exploiting.
  • When it’s not just naïveté, the attempt to rescue someone is often fuelled by vanity and narcissism.
  • But Christ himself, you might object, befriended tax-collectors and prostitutes. How dare I cast aspersions on the motives of those who are trying to help? But Christ was the archetypal perfect man. And you’re you.
  • How do you know that your attempts to pull someone up won’t instead bring them—or you—further down?
  • The same thing happens when well-meaning counsellors place a delinquent teen among comparatively civilized peers. The delinquency spreads, not the stability.65 Down is a lot easier than up.
  • maybe you’re saving someone because you want to convince yourself that the strength of your character is more than just a side effect of your luck and birthplace. Or maybe it’s because it’s easier to look virtuous when standing alongside someone utterly irresponsible.
  • Or maybe you have no plan, genuine or otherwise, to rescue anybody. You’re associating with people who are bad for you not because it’s better for anyone, but because it’s easier.
  • You know it. Your friends know it. You’re all bound by an implicit contract—one aimed at nihilism, and failure, and suffering of the stupidest sort.
  • Before you help someone, you should find out why that person is in trouble. You shouldn’t merely assume that he or she is a noble victim of unjust circumstances and exploitation. It’s the most unlikely explanation, not the most probable.
  • Besides, if you buy the story that everything terrible just happened on its own, with no personal responsibility on the part of the victim, you deny that person all agency in the past (and, by implication, in the present and future, as well).
  • It is far more likely that a given individual has just decided to reject the path upward, because of its difficulty. Perhaps that should even be your default assumption, when faced with such a situation.
  • failure is easy to understand. No explanation for its existence is required. In the same manner, fear, hatred, addiction, promiscuity, betrayal and deception require no explanation. It’s not the existence of vice, or the indulgence in it, that requires explanation. Vice is easy.
  • Failure is easy, too. It’s easier not to shoulder a burden. It’s easier not to think, and not to do, and not to care. It’s easier to put off until tomorrow what needs to be done today,
  • Success: that’s the mystery. Virtue: that’s what’s inexplicable. To fail, you merely have to cultivate a few bad habits. You just have to bide your time. And once someone has spent enough time cultivating bad habits and biding their time, they are much diminished.
  • I am not saying that there is no hope of redemption. But it is much harder to extract someone
  • from a chasm than to lift him from a ditch. And some chasms are very deep. And there’s not much left of the body at the bottom.
  • Carl Rogers, the famous humanistic psychologist, believed it was impossible to start a therapeutic relationship if the person seeking help did not want to improve.67 Rogers believed it was impossible to convince someone to change for the better. The
  • none of this is a justification for abandoning those in real need to pursue your narrow, blind ambition, in case it has to be said.
  • Here’s something to consider: If you have a friend whose friendship you wouldn’t recommend to your sister, or your father, or your son, why would you have such a friend for yourself?
  • You are not morally obliged to support someone who is making the world a worse place. Quite the opposite. You should choose people who want things to be better, not worse. It’s a good thing, not a selfish thing, to choose people who are good for you.
  • It is for this reason that every good example is a fateful challenge, and every hero, a judge. Michelangelo’s great perfect marble David cries out to its observer: “You could be more than you are.”
  • Don’t think that it is easier to surround yourself with good healthy people than with bad unhealthy people. It’s not. A good, healthy person is an ideal. It requires strength and daring to stand up near such a person.
  • RULE 4   COMPARE YOURSELF TO WHO YOU WERE YESTERDAY, NOT TO WHO SOMEONE ELSE IS TODAY
  • IT WAS EASIER FOR PEOPLE to be good at something when more of us lived in small, rural communities. Someone could be homecoming queen. Someone else could be spelling-bee champ, math whiz or basketball star. There were only one or two mechanics and a couple of teachers. In each of their domains, these local heroes had the opportunity to enjoy the serotonin-fuelled confidence of the victor.
  • Our hierarchies of accomplishment are now dizzyingly vertical.
  • No matter how good you are at something, or how you rank your accomplishments, there is someone out there who makes you look incompetent.
  • We are not equal in ability or outcome, and never will be. A very small number of people produce very much of everything.
  • People are unhappy at the bottom. They get sick there, and remain unknown and unloved. They waste their lives there. They die there. In consequence, the self-denigrating voice in the minds of people weaves a devastating tale. Life is a zero-sum game. Worthlessness is the default condition.
  • It is for such reasons that a whole generation of social psychologists recommended “positive illusions” as the only reliable route to mental health.69 Their credo? Let a lie be your umbrella. A more dismal, wretched, pessimistic philosophy can hardly be imagined:
  • Here is an alternative approach (and one that requires no illusions). If the cards are always stacked against you, perhaps the game you are playing is somehow rigged (perhaps by you, unbeknownst to yourself). If the internal voice makes you doubt the value of your endeavours—or your life, or life itself—perhaps you should stop listening.
  • There will always be people better than you—that’s a cliché of nihilism, like the phrase, In a million years, who’s going to know the difference? The proper response to that statement is not, Well, then, everything is meaningless. It’s, Any idiot can choose a frame of time within which nothing matters.
  • Standards of better or worse are not illusory or unnecessary. If you hadn’t decided that what you are doing right now was better than the alternatives, you wouldn’t be doing it. The idea of a value-free choice is a contradiction in terms. Value judgments are a precondition for action.
  • Furthermore, every activity, once chosen, comes with its own internal standards of accomplishment. If something can be done at all, it can be done better or worse. To do anything at all is therefore to play a game with a defined and valued end, which can always be reached more or less efficiently and elegantly.
  • We might start by considering the all-too-black-and-white words themselves: “success” or “failure.” You are either a success, a comprehensive, singular, over-all good thing, or its opposite, a failure, a comprehensive, singular, irredeemably bad thing.
  • There are vital degrees and gradations of value obliterated by this binary system, and the consequences are not good.
  • there is not just one game at which to succeed or fail. There are many games and, more specifically, many good games—
  • if changing games does not work, you can invent a new one. I
  • and athletic pursuits. You might consider judging your success across all the games you play.
  • When we are very young we are neither individual nor informed. We have not had the time nor gained the wisdom to develop our own standards. In consequence, we must compare ourselves to others, because standards are necessary.
  • As we mature we become, by contrast, increasingly individual and unique. The conditions of our lives become more and more personal and less and less comparable with those of others. Symbolically speaking, this means we must leave the house ruled by our father, and confront the chaos of our individual Being.
  • We must then rediscover the values of our culture—veiled from us by our ignorance, hidden in the dusty treasure-trove of the past—rescue them, and integrate them into our own lives. This is what gives existence its full and necessary meaning.
  • What is it that you actually love? What is it that you genuinely want? Before you can articulate your own standards of value, you must see yourself as a stranger—and then you must get to know yourself. What
  • Dare to be truthful. Dare to articulate yourself, and express (or at least become aware of) what would really justify your life.
  • Consult your resentment. It’s a revelatory emotion, for all its pathology. It’s part of an evil triad: arrogance, deceit, and resentment. Nothing causes more harm than this underworld Trinity. But resentment always means one of two things. Either the resentful person is immature, in which case he or she should shut up, quit whining, and get on with it, or there is tyranny afoot—in which case the person subjugated has a moral obligation to speak up.
  • Be cautious when you’re comparing yourself to others. You’re a singular being, once you’re an adult. You have your own particular, specific problems—financial, intimate, psychological, and otherwise.
  • Those are embedded in the unique broader context of your existence. Your career or job works for you in a personal manner, or it does not, and it does so in a unique interplay with the other specifics of your life.
  • We must see, but to see, we must aim, so we are always aiming. Our minds are built on the hunting-and-gathering platforms of our bodies. To hunt is to specify a target, track it, and throw at it.
  • We live within a framework that defines the present as eternally lacking and the future as eternally better. If we did not see things this way, we would not act at all. We wouldn’t even be able to see, because to see we must focus, and to focus we must pick one thing above all else on which to focus.
  • The disadvantage to all this foresight and creativity is chronic unease and discomfort. Because we always contrast what is with what could be, we have to aim at what could be.
  • The present is eternally flawed. But where you start might not be as important as the direction you are heading. Perhaps happiness is always to be found in the journey uphill, and not in the fleeting sense of satisfaction awaiting at the next peak.
  • Called upon properly, the internal critic will suggest something to set in order, which you could set in order, which you would set in order—voluntarily, without resentment, even with pleasure.
  • “Excuse me,” you might say to yourself, without irony or sarcasm. “I’m trying to reduce some of the unnecessary suffering around here. I could use some help.” Keep the derision at bay. “I’m wondering if there is anything that you would be willing to do? I’d be very grateful for your service.” Ask honestly and with humility. That’s no simple matter.
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  • Trump walks back sanctions against Russia, contradicting Nikki Haley
  • President Trump is walking back plans to impose new economic sanctions against Russia announced Sunday by U.N. Ambassador Nikki Haley. The planned sanctions were an attempt to punish Russia for its support of Syrian President Bashar Assad after a chemical weapons attack earlier this month. {"1222314563954":{"mpxId":"1222314563954","canonical_url":"https://www.today.com/video/how-author-allison-pataki-s-life-was-changed-by-her-husband-s-stroke-1222314563954","canonicalUrl":"https://www.today.com/video/how-author-allison-pataki-s-life-was-changed-by-her-husband-s-stroke-1222314563954","legacy_url":"https://www.today.com/video/how-author-allison-pataki-s-life-was-changed-by-her-husband-s-stroke-1222314563954","playerUrl":"https://www.today.com/offsite/how-author-allison-pataki-s-life-was-changed-by-her-husband-s-stroke-1222314563954","ampPlayerUrl":"https://player.today.com/offsite/how-author-allison-pataki-s-life-was-changed-by-her-husband-s-stroke-1222314563954","relatedLink":"","sentiment":"Positive","shortUrl":"https://www.today.com/video/how-author-allison-pataki-s-life-was-changed-by-her-husband-s-stroke-1222314563954","description":"Daughter of former New York Gov. 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five years after her escape from the Cleveland home of Ariel Castro, who held her and two others captive for over a decade, Michelle Knight (now known as Lily Rose Lee) joins Megyn Kelly TODAY to talk about her ordeal and her new memoir, “Life After Darkness.” She talks about her recent marriage and her prospects for having a child.","title":"Cleveland kidnapping survivor Michelle Knight talks about new life, marriage","thumbnail":"https://media2.s-nbcnews.com/j/MSNBC/Components/Video/201804/tdy_mk_news_michelle_knight_180430.today-vid-rail.jpg","socialTitle":"Cleveland kidnapping survivor Michelle Knight talks about new life, marriage","seoHeadline":"Cleveland kidnapping survivor Michelle Knight talks about new life, 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  • Amid the historic developments formally ending the Korean War, North Korean leader Kim Jong Un has promised to close down a nuclear test site in May. 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  • ...1 more annotation...
  • North Korea to close down nuclear test site in May
Javier E

Facebook will now ask users to rank news organizations they trust - The Washington Post - 0 views

www.washingtonpost.com/...-news-organizations-they-trust

fb news media objectivity censorship trust credibility politics judgment disinformation social media bias culture

shared by Javier E on 20 Jan 18 - No Cached
  • Zuckerberg wrote Facebook is not “comfortable” deciding which news sources are the most trustworthy in a “world with so much division."
  • "We decided that having the community determine which sources are broadly trusted would be most objective," he wrote.
  • The new trust rankings will emerge from surveys the company is conducting. "Broadly trusted" outlets that are affirmed by a significant cross-section of users may see a boost in readership, while less known organizations or start-ups receiving poor ratings could see their web traffic decline
  • ...14 more annotations...
  • The company's changes include an effort to boost the content of local news outlets, which have suffered sizable subscription and readership declines
  • The changes follow another major News Feed redesign, announced last week, in which Facebook said users would begin to see less content from news organizations and brands in favor of "meaningful" posts from friends and family.
  • Currently, 5 percent of Facebook posts are generated by news organizations; that number is expected to drop to 4 percent after the redesign, Zuckerberg said.
  • On Friday, Google announced it would cancel a two-month-old experiment, called Knowledge Panel, that informed its users that a news article had been disputed by independent fact-checking organizations. Conservatives had complained the feature unfairly targeted a right-leaning outlet.
  • More than two-thirds of Americans now get some of their news from social media, according to Pew Research Center.
  • That shift has empowered Facebook and Google, putting them in an uncomfortable position of deciding what news they should distribute to their global audiences. But it also has led to questions about whether these corporations should be considered media companie
  • "Just by putting things out to a vote in terms of what the community would find trustworthy undermines the role for any serious institutionalized process to determine what’s quality and what’s not,” he said.
  • rther criticism that the social network had become vulnerable to bad actors seeking to spread disinformation.
  • Jay Rosen, a journalism professor at New York University, said that Facebook learned the wrong lesson from Trending Topics, which was to try to avoid politics at all costs
  • “One of the things that can happen if you are determined to avoid politics at all costs is you are driven to illusory solutions,” he said. “I don’t think there is any alternative to using your judgement. But Facebook is convinced that there is. This idea that they can avoid judgement is part of their problem.”
  • Facebook revealed few details about how it is conducting its trust surveys,
  • "The hard question we've struggled with is how to decide what news sources are broadly trusted," Zuckerberg wrote. "We could try to make that decision ourselves, but that's not something we're comfortable with. We considered asking outside experts, which would take the decision out of our hands but would likely not solve the objectivity problem. Or we could ask you -- the community -- and have your feedback determine the ranking."
  • Some experts wondered whether Facebook's latest effort could be gamed.
  • "This seems like a positive step toward improving the news environment on Facebook," Diresta said. "That said, the potential downside is that the survey approach unfairly penalizes emerging publications."
Javier E

Megan Rapinoe isn't here to make you comfortable - The Washington Post - 0 views

www.washingtonpost.com/...9-8d0a-5edd7e2025b1_story.html

role model civil disobedience anthem

shared by Javier E on 26 Jun 19 - No Cached
  • Patriotism is a complex concept, but for many, it is a sacrilegious act to behave in any manner deemed improper during the anthem and before the American flag.
  • As much as I love these international sporting events, they also make me feel queasy because of the potential for jingoism. There is no single way to be American
  • Rapinoe isn’t anti-American for refusing to smile and sing through her disappointment. She’s simply a disappointed American
  • ...4 more annotations...
  • few ever ask why and listen to her concerns. Instead, they make ridiculous statements about waiting for a proper time to protest. When is the time right? When no one’s paying attention? When no one’s around to feel uncomfortable? The point of civil disobedience is to make the ignoring stop.
  • For those who want Rapinoe to shut up and kick because she makes a good living and enjoys a level of freedom that other countries don’t have,
  • Society cannot advance if the fortunate declares selfishly: “I’ve got it pretty good. Best wishes to the rest of y’all.”
  • It takes a privileged person to speak to privilege. “You’ve got it good” shouldn’t be a pacifier. It should be a motivator to help others have it better
Javier E

Opinion | Will We Ever Figure Out How to Talk to Boys About Sex? - The New York Times - 0 views

www.nytimes.com/...boys-sex.html

male masculinity boys culture crisis history sex language

shared by Javier E on 17 Jan 20 - No Cached
  • they wanted to know whether it was truly possible to “hit it and quit it.
  • one high school junior explained: “Guys need to prove themselves to their guys. So to do that, you’re going to be dominating. You’re going to maybe push. Because, it’s like the girl is just there as a means for him to get off and a means for him to brag.”
  • a large majority of boys never had a single conversation with their parents about, for instance, how to be sure that your partner “wants to be — and is comfortable — having sex with you,” or about what it meant to be a “a caring and respectful sexual partner.”
  • ...9 more annotations...
  • Most had never been told by parents not to catcall girls or use degrading terms such as “bitches” or “hoes”
  • this despite the fact that nearly 90 percent of the girls in the survey reported having been sexually harassed.
  • Dan Savage, the syndicated sex advice columnist, refers to “the four magic words” gay guys will use during a sexual encounter: What are you into?” That’s a very different perspective than that of straight boys, who usually aim for one-word assent to options they define.
  • Absent guidance from trusted adults, boys look to the media as a default sex educator, where they are bombarded by images of female sexual availability and male sexual entitlement
  • the reality is that exposure to sexual content in media consumption of any kind — TV, movies, games, social media, music videos — is associated with greater tolerance for sexual harassment, belief in rape myths and the objectification of women.
  • The promise of hot sex with a cold heart animates college (and increasingly high school) hookup culture — which is why, according to Lisa Wade, a professor of sociology at Occidental College, getting wasted beforehand is so crucial: Alcohol girds young people against the near-fanatic generational fear of the awkward while creating what Ms. Wade calls the “compulsory carelessness” necessary for a possible one-off.
  • Most of the guys I met knew that sex with an incapacitated person is assault. Yet because, in their minds, you need to be hammered in order to hook up, the trick became being (and finding someone who is) drunk enough to want to do it but sober enough to be able to express a credible “yes.” And who is to be the judge of that?
  • Alcohol has also been shown to diminish their ability to hear “no” or notice a partner’s hesitation.
  • most guys, in fact, prefer physical intimacy with someone they know, trust and with whom they feel comfortable. I found that to be true, too, though they seemed to view it as their personal quirk, not shared by their peers
Javier E

Adam Schiff's remarks will be essential reading and viewing for years to come - The Washington Post - 0 views

www.washingtonpost.com/...-matter-not-senate-republicans

right truth impeachment speech Founding culture crisis politics gop

shared by Javier E on 24 Jan 20 - No Cached
  • “Here right matters. ... If right doesn’t matter, it doesn’t matter how good the Constitution is," Schiff declared. "It doesn’t matter how brilliant the Framers were. It doesn’t matter how good or bad our advocacy in this trial is. It doesn’t matter how well-written the oath of impartiality is. If right doesn’t matter, we’re lost. If the truth doesn’t matter, we’re lost. The Framers couldn’t protect us from ourselves if right and truth don’t matter. And you know that what he did was not right.”
  • Perhaps Schiff’s call to our better angels will provide the emotional lift and inspiration to banish Trump from the Oval Office in the November election. Whether they do or not, Schiff’s words will serve as a message in the bottle — a love letter to democracy and truth for future generations.
  • When historians look back on this dreadful time, at a president devoid of humanity an decency and a party overtaken with cultish reverence for evil, they might ask: “Didn’t they know better? Couldn’t they see right through him?”
  • ...3 more annotations...
  • The answer will be that most everyone saw Trump for what he was — a danger, a pathological liar, a self-serving demagogue with authoritarian aspirations. However, too few were willing to say it, and more important, to do something about it.
  • “The truth about how massive moral crimes occur is both unsettling and comforting. It’s unsettling to accept how many people participated in appalling moral crimes but comforting to realize that we don’t have to be heroes to avoid genocides,” she wrote. “We just have to make sure not to help them along.”
  • She argued: “Heroism is not morally obligatory, not teachable and not what we must demand of citizens in order to avoid catastrophic crimes against humanity. What we must emphasize is the cruelty and destructiveness of hate and the perils of collaborating with it.”
brickol

Coronavirus Will Change the World Permanently. Here's How. - POLITICO - 0 views

www.politico.com/...-society-analysis-covid-135579

COVID-19 us

shared by brickol on 26 Mar 20 - No Cached
  • For many Americans right now, the scale of the coronavirus crisis calls to mind 9/11 or the 2008 financial crisis—events that reshaped society in lasting ways, from how we travel and buy homes, to the level of security and surveillance we’re accustomed to, and even to the language we use.
  • A global, novel virus that keeps us contained in our homes—maybe for months—is already reorienting our relationship to government, to the outside world, even to each other.
  • But crisis moments also present opportunity: more sophisticated and flexible use of technology, less polarization, a revived appreciation for the outdoors and life’s other simple pleasures.
  • ...14 more annotations...
  • We know now that touching things, being with other people and breathing the air in an enclosed space can be risky. How quickly that awareness recedes will be different for different people, but it can never vanish completely for anyone who lived through this year
  • The comfort of being in the presence of others might be replaced by a greater comfort with absence, especially with those we don’t know intimately
  • he paradox of online communication will be ratcheted up: It creates more distance, yes, but also more connection, as we communicate more often with people who are physically farther and farther away—and who feel safer to us because of that distance.
  • When all is said and done, perhaps we will recognize their sacrifice as true patriotism, saluting our doctors and nurses, genuflecting and saying, “Thank you for your service,” as we now do for military veterans. We will give them guaranteed health benefits and corporate discounts, and build statues and have holidays for this new class of people who sacrifice their health and their lives for ours. Perhaps, too, we will finally start to understand patriotism more as cultivating the health and life of your community, rather than blowing up someone else’s community. Maybe the de-militarization of American patriotism and love of community will be one of the benefits to come out of this whole awful mess.
  • Plagues drive change. Partly because our government failed us, gay Americans mobilized to build organizations, networks and know-how that changed our place in society and have enduring legacies today. The epidemic also revealed deadly flaws in the health care system, and it awakened us to the need for the protection of marriage—revelations which led to landmark reforms. I wouldn’t be surprised to see some analogous changes in the wake of coronavirus
  • The second reason is the “political shock wave” scenario. Studies have shown that strong, enduring relational patterns often become more susceptible to change after some type of major shock destabilizes them
  • But given our current levels of tension, this scenario suggests that now is the time to begin to promote more constructive patterns in our cultural and political discourse. The time for change is clearly ripening.
  • The COVID-19 crisis could change this in two ways. First, it has already forced people back to accepting that expertise matters. It was easy to sneer at experts until a pandemic arrived, and then people wanted to hear from medical professionals like Anthony Fauci. Second, it may—one might hope—return Americans to a new seriousness, or at least move them back toward the idea that government is a matter for serious people.
  • The coronavirus pandemic marks the end of our romance with market society and hyper-individualism. We could turn toward authoritarianism.
  • Religion in the time of quarantine will challenge conceptions of what it means to minister and to fellowship. But it will also expand the opportunities for those who have no local congregation to sample sermons from afar. Contemplative practices may gain popularity. And maybe—just maybe—the culture war that has branded those who preach about the common good with the epithet “Social Justice Warriors” may ease amid the very present reminder of our interconnected humanity.
  • The first is the “common enemy” scenario, in which people begin to look past their differences when faced with a shared external threat.
  • COVID-19 will sweep away many of the artificial barriers to moving more of our lives online. Not everything can become virtual, of course. But in many areas of our lives, uptake on genuinely useful online tools has been slowed by powerful legacy players, often working in collaboration with overcautious bureaucrats
  • The pandemic will shift the paradigm of where our healthcare delivery takes place. For years, telemedicine has lingered on the sidelines as a cost-controlling, high convenience system. Out of necessity, remote office visits could skyrocket in popularity as traditional-care settings are overwhelmed by the pandemic. There would also be containment-related benefits to this shift; staying home for a video call keeps you out of the transit system, out of the waiting room and, most importantly, away from patients who need critical care.
  • This crisis should unleash widespread political support for Universal Family Care—a single public federal fund that we all contribute to, that we all benefit from, that helps us take care of our families while we work, from child care and elder care to support for people with disabilities and paid family leave. Coronavirus has put a particular national spotlight on unmet needs of the growing older population in our country, and the tens of millions of overstretched family and professional caregivers they rely on. Care is and always has been a shared responsibility. Yet, our policy has never fully supported it. This moment, challenging as it is, should jolt us into changing that.
Javier E

I Tried to Live Like Joe Rogan - The Atlantic - 0 views

www.theatlantic.com/...594802

politics culture influencer podcasting

shared by Javier E on 01 Feb 20 - No Cached
  • Few men in America are as popular among American men as Joe Rogan. It’s a massive group congregating in plain sight, and it’s made up of people you know from high school, guys who work three cubicles down, who are still paying off student loans, who forward jealous-girlfriend memes, who spot you at the gym. Single guys. Married guys. White guys, black guys, Dominican guys. Two South Asian friends of mine swear by him. My college roommate. My little brother. Normal guys. American guys.
  • His interview last fall with Elon Musk has been viewed more than 24 million times on YouTube, and his YouTube channel, PowerfulJRE, has 6 million subscribers. An indifferently received episode will tend to get somewhere around 1 million views.
  • there’s no real way to describe “Joe Rogan fans.” They’re not aligned around any narrow set of curiosities or politics. They’re aligned around Joe.
  • ...32 more annotations...
  • He knows that he is privileged by virtue of his gender and his skin color, but in his heart he is sick of being reminded about it. Like lots of other white men in America, he is grappling with a growing sense that the term white man has become an epithet
  • The bedrock issue, though, is Rogan’s courting of a middle-bro audience that the cultural elite hold in particular contempt—guys who get barbed-wire tattoos and fill their fridge with Monster energy drinks and preordered their tickets to see Hobbs & Shaw. Joe loves these guys
  • Why is he connecting so deeply with so many men, for such long stretches of time, at a moment when no one else can seem to hold anyone’s attention for more than two minutes?
  • There’s a tendency right now to make every single thing about Donald Trump, but if you don’t see the dotted line connecting the president to a wave of men who feel thwarted and besieged and sentenced to an endless apology tour, then you’re not paying attention.
  • The hard truth for some of Rogan’s critics in the media is that he is much better at captivating audiences than most of us, because he has the patience and the generosity to let his interviews be an experience rather than an inquisition.
  • how many mainstream entertainers routinely expose their audiences to Harvard biologists? Or climate-change experts? (The Uninhabitable Earth author David Wallace-Wells, episode No. 1259.) Or biosocial scientists? (The Yale professor Nicholas Christakis, episode No. 1274.) Or ethical-leadership lecturers? (The NYU Stern business-school professor Jonathan Haidt, episode No. 1221.)
  • “Learn, learn, learn, ladies and gentlemen,” Joe said at the start of one podcast episode this winter, wrapping up an ad read for the online education platform Skillshare. “That’s what I’m getting out of this. I think it’s very important to continue to challenge your mind.”
  • He’s right! It is! And don’t we want men thirsting for knowledge? Don’t we want them striving, setting goals, learning, learning, learning? Don’t we want more Joes?
  • Plenty of the role models that men choose for themselves draw eye rolls from everyone else, or dire warnings, or #cancel tweets
  • if we’re all going to make it through this era alive, men do need alternatives to look up to
  • the irony is that so many of the men who demonstrate a level of intelligence and empathy worth aspiring to—they’ve pretty much all been on Joe Rogan’s podcast
  • Free speech and its consequences, particularly the deplatforming of right-wing political provocateurs, is a push-button subject for Rogan, and it’s where he gets himself into the most trouble.
  • the same core stimulus: a plunging sense of self-worth caused by a rapidly changing society.
  • that’s not why people are obsessed with him. In reality, it’s because Joe Rogan is a tireless optimist, a grab-life-by-the-throat-and-bite-out-its-esophagus kind of guy, and many, many men respond to that.
  • like lots of other men in America, not just the white ones, he’s reckoning out loud with a fear that the word masculinity has become, by definition, toxic
  • It’s a tough message for a very rich guy like Joe Rogan to sell, but he pulls it off because he has never stopped coming across as stubbornly normal. He’s from a middle-class Boston suburb, he’s bald, and for God’s sake, his name is Joe.
  • Rogan seems like a regular Joe, but he’s not. He is driven, inexhaustible, and an honest-to-goodness autodidact.
  • His brain is wicked absorbent, like Neo in The Matrix, uploading knowledge through a hot spear jammed into the back of his skull. He’s a freak of nature, and most of his fans cannot, in fact, be just like him.
  • a key thing Joe and his fans tend to have in common is a deficit of empathy. He seems unable to process how his tolerance for monsters like Alex Jones plays a role in the wounding of people who don’t deserve it.
  • At the very least, he shows too much compassion for bad actors, and not enough for people on the receiving end of their attacks.
  • In order to get at the truth of Joe’s beliefs, you have to ignore what he says and watch what he does. Rogan likes to say that he’s voted for a Democrat in every presidential election—aside from a brief ill-advised fling with Gary Johnson—and that he despises Trump.
  • More revealing is who he invites onto his podcast, and what subjects he chooses to feast on in his stand-up specials. And if you cast a wide enough net, clear patterns emerge. If there’s a woman or a person of color (or both) on Joe’s podcast, the odds are high that person is a fighter or an entertainer, and not a public intellectual.
  • if you look past the jokes themselves and focus on the targets he’s choosing, the same patterns emerge. Hillary, the #MeToo movement, why it sucks that he can’t call things “gay,” vegan bullies,
  • All the same, because of their core DNA and their comfort with getting booed, comedians still tend to be at the forefront of so many of these debates over language and identity, touching those electrical wires in ways other people wouldn’t dare. Joe touches them all the time
  • The competitive energy, the drive to succeed, the search for purpose, for self-respect. Get better every day. Master your domain. Total human optimization
  • Joe likes Jack. He likes Milo Yiannopoulos. He likes Alex Jones. He wants you to know that he doesn’t agree with much of what they say, but he also wants you to know that off camera they’re the nicest guys. If we all have fatal flaws, this is Joe’s: his insistence on seeing value in people even when he shouldn’t, even when they’ve forfeited any right to it, even when the harm outweighs the good.
  • It comes from a generous place, but it amounts to careless cruelty. He just won’t write people off, and then he compounds the sin by throwing them a lifeline at the moment when they least deserve it.
  • His invitation to Jones was indefensible, and his defense was even worse. I had assumed going in that Rogan would explain himself at the top, similar to what he’d done after booting the Jack Dorsey interview. But he didn’t. He went the other way. He promised a “fun” interview with Jones, as if it was a joyful, long-awaited reunion rather than offensive for even existing, and he assured his listeners that “you’re gonna love it.”
  • My Joe Rogan experience ended because he wore me out. He never shuts up. He talks and talks and talks. He doesn’t seem to grasp that not every thought inside his brain needs to be said out loud. It doesn’t occur to him to consider whether his contributions have value. He just speaks his mind. He just whips it out and drops it on the table.
  • And yet I came away more comfortable with Joe’s vision of manhood—and more determined to do the exact opposite.
  • I’m glad, though, that the men of America have Joe Rogan to motivate and inspire and educate them in limitless ways, including how to recognize a moron
  • Rogan’s podcast gushes like a mighty river of content—approximately three episodes a week, usually more than two hours per episode, consisting of one marathon conversation with a subject of his choosing. Over the course of about 1,400 episodes and counting, his roster of guests can be divided roughly three ways: (1) comedians, (2) fighters, and (3) “thinkers,”
Javier E

Opinion | The Age of Decadence - The New York Times - 0 views

www.nytimes.com/...western-society-decadence.html

decadence growth decline dystopia culture crisis history

shared by Javier E on 09 Feb 20 - No Cached
  • Following in the footsteps of the great cultural critic Jacques Barzun, we can say that decadence refers to economic stagnation, institutional decay and cultural and intellectual exhaustion at a high level of material prosperity and technological development
  • Under decadence, Barzun wrote, “The forms of art as of life seem exhausted, the stages of development have been run through. Institutions function painfully. Repetition and frustration are the intolerable result.” He added, “When people accept futility and the absurd as normal, the culture is decadent.” And crucially, the stagnation is often a consequence of previous development: The decadent society is, by definition, a victim of its own success.
  • “What fascinates and terrifies us about the Roman Empire is not that it finally went smash,” wrote W.H. Auden of that endless autumn, but rather that “it managed to last for four centuries without creativity, warmth, or hope.”
  • ...38 more annotations...
  • what happens when an extraordinarily rich society can’t find enough new ideas that justify investing all its stockpiled wealth. We inflate bubbles and then pop them, invest in Theranos and then repent, and the supposed cutting edge of capitalism is increasingly defined by technologies that have almost arrived, business models that are on their way to profitability, by runways that go on and on without the plane achieving takeoff.
  • what this tells us, unfortunately, is that 21st-century growth and innovation are not at all that we were promised they would be.
  • slowly compounding growth is not the same as dynamism. American entrepreneurship has been declining since the 1970s: Early in the Jimmy Carter presidency, 17 percent of all United States businesses had been founded in the previous year; by the start of Barack Obama’s second term, that rate was about 10 percent. In the late 1980s, almost half of United States companies were “young,” meaning less than five years old; by the Great Recession, that share was down to only 39 percent, and the share of “old” firms (founded more than 15 years ago) rose from 22 percent to 34 percent over a similar period
  • From World War II through the 1980s, according to a recent report from Senator Marco Rubio’s office, private domestic investment often approached 10 percent of G.D.P.; in 2019, despite a corporate tax cut intended to get money off the sidelines, the investment-to-G.D.P. ratio was less than half of that.
  • This suggests that the people with the most experience starting businesses look around at their investment opportunities and see many more start-ups that resemble Theranos than resemble Amazon, let alone the behemoths of the old economy.
  • the dearth of corporate investment also means that the steady climb of the stock market has boosted the wealth of a rentier class — basically, already-rich investors getting richer off dividends — rather than reflecting surging prosperity in general.
  • In 2017 a group of economists published a paper asking, “Are Ideas Getting Harder to Find?” The answer was a clear yes: “We present a wide range of evidence from various industries, products, and firms showing that research effort is rising substantially while research productivity is declining sharply.”
  • In his 2011 book “The Great Stagnation,” Tyler Cowen cited an analysis from the Pentagon physicist Jonathan Huebner, who modeled an innovations-to-population ratio for the last 600 years: It shows a slowly ascending arc through the late 19th century, when major inventions were rather easy to conceive and adopt, and a steepening decline ever since, as rich countries spend more and more on research to diminishing returns.
  • the trends reveal a slowdown, a mounting difficulty in achieving breakthroughs — a bottleneck if you’re optimistic, a ceiling if you aren’t
  • the relative exception, the internet and all its wonders, highlights the general pattern.
  • The Northwestern University economist Robert Gordon, one of the most persuasive theorists of stagnation, points out that the period from 1840 to 1970 featured dramatic growth and innovation across multiple arenas — energy and transportation and medicine and agriculture and communication and the built environment.
  • in the last two generations, progress has become increasingly monodimensional — all tech and nothing else.
  • Take a single one of the great breakthroughs of the industrial age — planes and trains and automobiles, antibiotics and indoor plumbing — and it still looms larger in our everyday existence than all of the contributions of the tech revolution combined.
  • We used to travel faster, build bigger, live longer; now we communicate faster, chatter more, snap more selfies.
  • With this stagnation comes social torpor. America is a more peaceable country than it was in 1970 or 1990, with lower crime rates and safer streets and better-behaved kids
  • it’s also a country where that supposedly most American of qualities, wanderlust, has markedly declined: Americans no longer “go west” (or east or north or south) in search of opportunity the way they did 50 years ago; the rate at which people move between states has fallen from 3.5 percent in the early 1970s to 1.4 percent in 2010. Nor do Americans change jobs as often as they once did.
  • Meanwhile, those well-behaved young people are more depressed than prior cohorts, less likely to drive drunk or get pregnant but more tempted toward self-harm
  • For adults, the increasingly legal drug of choice is marijuana, whose prototypical user is a relaxed and harmless figure — comfortably numb, experiencing stagnation as a chill good time.
  • then there is the opioid epidemic, whose spread across the unhappiest parts of white America passed almost unnoticed in elite circles for a while because the drug itself quiets rather than inflames, supplying a gentle euphoria that lets its users simply slip away, day by day and bit by bit, without causing anyone any trouble
  • In the land of the lotus eaters, people are also less likely to invest in the future in the most literal of ways. The United States birthrate was once an outlier among developed countries, but since the Great Recession, it has descended rapidly, converging with the wealthy world’s general below-replacement norm.
  • This demographic decline worsens economic stagnation; economists reckoning with its impact keep finding stark effects. A 2016 analysis found that a 10 percent increase in the fraction of the population over 60 decreased the growth rate of states’ per capita G.D.P. by 5.5 percent.
  • This doesn’t excuse the grifting or the rage stoking, especially presidential grifting and rage stoking, and it doesn’t make the mass shootings, when they come, any less horrific. But it’s important context for thinking about whether online politics is really carrying our society downward into civil strife
  • This feedback loop — in which sterility feeds stagnation, which further discourages childbearing, which sinks society ever-deeper into old age — makes demographic decline a clear example of how decadence overtakes a civilization
  • Both populism and socialism, Trump and Bernie Sanders, represent expressions of discontent with decadence, rebellions against the technocratic management of stagnation that defined the Obama era.
  • in practical terms the populist era has mostly delivered a new and deeper stalemate. From Trump’s Washington to the capitals of Europe, Western politics is now polarized between anti-establishment forces that are unprepared to competently govern and an establishment that’s too disliked to effectively rule.
  • The hysteria with which we’re experiencing them may represent nothing more than the way that a decadent society manages its political passions, by encouraging people to playact extremism, to re-enact the 1930s or 1968 on social media, to approach radical politics as a sport, a hobby, a kick to the body chemistry, that doesn’t put anything in their relatively comfortable late-modern lives at risk.
  • The terrorist in 21st-century America isn’t the guy who sees more deeply than the rest; he’s the guy who doesn’t get it, who takes the stuff he reads on the internet literally in a way that most of the people posting don’t
  • once we crossed over into permanent below-replacement territory, the birth dearth began undercutting the very forces (youth, risk -taking, dynamism) necessary for continued growth, meaning that any further gains to individual welfare are coming at the future’s expense.
  • It suggests that the virtual realm might make our battles more ferocious but also more performative and empty; and that online rage is a steam-venting technology for a society that is misgoverned, stagnant and yet, ultimately, far more stable than it looks on Twitter
  • in the real world, it’s possible that Western society is leaning back in an easy chair, hooked up to a drip of something soothing, playing and replaying an ideological greatest-hits tape from its wild and crazy youth.
  • Human beings can still live vigorously amid a general stagnation, be fruitful amid sterility, be creative amid repetition. And the decadent society, unlike the full dystopia, allows those signs of contradictions to exist
  • The last hundred-odd years of Western history offer plenty of examples of how the attempt to throw off decadence can bring in far worse evils, from the craving for Meaning and Action that piled corpses at Verdun and Passchendaele, to the nostalgic yearning for the Cold War that inspired post-9/11 crusading and led to a military quagmire in the Middle East.
  • So you can even build a case for decadence, not as a falling-off or disappointing end, but as a healthy balance between the misery of poverty and the dangers of growth for growth’s sake
  • A sustainable decadence, if you will, in which the crucial task for 21st-century humanity would be making the most of a prosperous stagnation: learning to temper our expectations and live within limits; making sure existing resources are distributed more justly; using education to lift people into the sunlit uplands of the creative class; and doing everything we can to help poorer countries transition successfully into our current position
  • this argument carries you only so far. Even if the dystopia never quite arrives, the longer a period of stagnation continues, the narrower the space for fecundity and piety, memory and invention, creativity and daring.
  • So decadence must be critiqued and resisted
  • by the hope that where there’s stability, there also might eventually be renewal,
  • The next renaissance will be necessarily different, but realism about our own situation should make us more inclined, not less, to look and hope for one — for the day when our culture feels more fruitful, our politics less futile and the frontiers that seem closed today are opened once again.
anonymous

After two months in office, Kamala Harris is still living out of suitcases -- and she's getting frustrated with it - CNNPolitics - 0 views

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

shared by anonymous on 27 Mar 21 - No Cached
  • It has been more than two months since Kamala Harris was sworn in as vice president of the United States, a historic moment for the country, as Harris is the first woman and the first woman of color to hold the second highest office in the land. Yet, Harris -- along with her husband, Georgetown Law professor Douglas Emhoff -- is still, ostensibly, living out of suitcases, unable to move into the private residence reserved for the vice president because it's still undergoing renovations.
  • It's unclear why the renovations are taking so long, said one administration official, but it's a situation that has left Harris increasingly and understandably bothered, according to several people who spoke to CNN about her situation. "She is getting frustrated," said another administration official, noting with each passing day the desire to move in to her designated house -- a stately, turreted mansion two-and-a-half miles from the White House -- grows more intense.
  • CNN has looked at various government contracts, awarded for myriad issues at the vice president's residence over the last few years, many of which detail intensive foundational work. From recently wrapped projects on a retention pond to a replaced tank system for $164,000 from last September, repairs and upkeep appear constant. There's also an ongoing $3.8 million contract for "plumbing, heating and air-conditioning contractors," according to the contract on the United States government spending website.
  • ...14 more annotations...
  • The contracts, while substantial, aren't overtly egregious in terms of cost and expectation, considering the home is 9,000-plus square feet and was built in 1893. Tax records from 2018 indicate $119,000 in expenses were used to provide updates and improvements in and around the grounds of the residence, for example. However, the current contracts do not address specifically why the vice president is still not living there, which is leading to growing questions -- and agitation -- about the pace of the work.
  • Harris has recently been spotted at her future home, popping in for an hour-long visit three weeks ago, per CNN. Two administration staff with knowledge of the ongoing updates told CNN that Harris -- who likes to cook -- requested work be done on the kitchen.
  • It is not unusual for there to be at least a couple of weeks between residents, so the Naval staff who operate the home can refresh, said Elizabeth Haenle, who served as vice president residence manager and social secretary for former Vice President Dick Cheney. "From time to time, the Navy will ask the vice president and their respective families to delay moving in so that they have time for maintenance and upgrades that are not easy to perform once the vice president takes up residence," Haenle said.
  • Shortly after inauguration, a Harris aide told CNN the vice president wouldn't be immediately moving in, citing the need for some repairs to the home "that are more easily conducted with the home unoccupied." A move-in date was still to be determined at the time. Another administration official told CNN some of the work included renovating the home's chimneys -- there are seven working fireplaces -- as well as other updates.
  • Although Blair House provides comfortable, even luxurious, accommodations, Harris and Emhoff's current surroundings lack the creature comforts of a home. Antiques and museum-quality pieces of American history deck each of the 100-plus rooms, which include a gym and a private hair salon. And although the professional, full-time staff of more than a dozen provide amenities as accommodating as a luxury hotel, Blair House does not offer the laid-back vibe Harris and Emhoff are said to prefer when they are home. The couple enjoy a more casual, West Coast informality, with frequent visits from family and large Sunday suppers, the former California senator has said.
  • The main bedroom suite at Blair House was redecorated by celebrity interior designer Thomas Pheasant, brought on in 2012 to make updates to overall décor, and includes a massive, canopied bed draped in luxe fabrics and furnishings that are more reminiscent of Mount Vernon than a California modern mood. Her condo in Washington, DC, which she moved out of to live at Blair House, was inside a sleek, eco-chic, minimalist building in the city's West End neighborhood.
  • When the second couple does finally move into One Observatory Circle, where the vice president's residence is located on the grounds of the Naval Observatory, they will find a home quite unlike their city condo or Blair House, but also very different from the White House. There are far fewer formalities, fewer staff and more freedom.
  • The dozens of acres that make up the grounds of the Naval Observatory offer privacy and the ability to move about with more leisure than can the President and first lady at the White House. Biden last month at a CNN Town Hall referred to the White House as a "gilded cage," and lamented not having the same accoutrements at his disposal as when he lived at the vice president's residence for eight years.
  • It was former Vice President Dan Quayle who had the heated pool installed, and it became Biden's treasured refuge. While vice president, Biden would throw raucous summer pool parties for staff and their families, bringing out water cannons and partaking in drenching shoot-outs with the children who attended. In 2017, shortly after moving in, then-second lady Karen Pence shared in an interview Biden's parting words to her just after her husband, Mike Pence, was sworn in: "That's the thing that Joe Biden said to us as he got into the limo and left the Capitol on Inauguration Day — he said, 'You're gonna love the pool.'"
  • Harris, who early in her vice presidency was spotted running up and down the steps at the Lincoln Memorial for her workout, Secret Service agents nearby, will have the outdoor space to jog, swim and workout at her new home -- without the public spotting her and posting videos on social media. Harris has said she works out every morning, and swimming can sometimes be a part of her routine -- another reason the vice presidential pool is a perk.
  • Should she wish to add her personal signature to the residence or its grounds -- such as Quayle did with the pool or George H.W. Bush did with an outdoor horseshoe pit or the Bidens did with a garden where the names of all the home's occupants, pets included, are engraved -- updates and tweaks can circumvent the elaborate process of approvals that any changes at the White House must go through.
  • However, as with the White House, a separate foundation has been established to cover most updates with government-provided funds. Also like the White House, the vice president has at her disposal roomfuls of historic furnishings and decorative arts from which to choose from as part of a private collection reserved for the President and vice president to make their temporary homes feel homey and to their personal tastes. Karen Pence once said she left the residence rooms set up in much the same way as the Biden's had it before them, since the Pences liked the layout and saw no reason to upend it.
  • Harris is known to derive satisfaction from cooking, and she's no doubt hungering for the personal space to do that. She once said in an interview with New York Magazine's "The Cut," "If I'm cooking, I feel like I'm in control of my life." Harris and Emhoff are fond of their nights in, and enjoy sharing time in the kitchen and good food. The couple, separately and together, are frequent patrons of Stachowski's Market, a butcher shop and mini-gourmet provisions store located on a quaint corner in Georgetown.
  • For at-home entertaining, the residence offers "a wrap-around veranda that faces away from the busy streets of Northwest Washington," notes Haenle. "It is a special place and makes for great Sunday afternoon family gatherings," while still being formal enough to welcome heads of state.
saberal

Opinion | Barack Obama Interview: Joe Biden Is 'Finishing the Job' - The New York Times - 0 views

www.nytimes.com/...lein-podcast-barack-obama.html

politics US

shared by saberal on 02 Jun 21 - No Cached
  • So in preparation for this episode, I have spent the last few weeks very deep in the mind of Barack Obama. I read the first volume of his presidential memoirs, “A Promised Land.”
  • It’s almost pathological how much he tries, in his memoirs, to grant the points of his critics and even the really unfair points of some of his attackers, how much he doubts his own motivations and righteousness.
  • He saw, also, avoiding the issues, and sometimes even the truths that would awaken their suspicions, as just part of the job. And so you can see in the book that he’s not just trying to convince them to vote for him as he is.
  • ...8 more annotations...
  • Obama is this triumph of political persuasion and compromise. And then he also leaves behind, certainly a less persuadable Republican Party and a more fractured and polarized political system. And I’m not saying that’s his fault. But it is part of the whole thing, in this really, I think, difficult way that is shaping our politics now.
  • But even after, I think, a shift in perspective around George Floyd, we’re still back into the trenches of how do we get different district attorneys elected? And how do we actually reform police departments? And now, we’re back in the world of politics. And as soon as we get back into the world of politics, it’s a numbers game.
  • But look, when you’re dealing at the macro level, when you’re dealing with 300 million people with enormous regional, and racial, and religious, and cultural differences, then now you are having to make some calculations. So let’s take the example you used. And I write extensively about the emergence of the Tea Party. And we could see that happening with Sarah Palin.
  • I set up that kind of persuasion and pluralism tension, because something that really struck me about the book is how much it lives in paradoxes, how much it’s comfortable with the idea, that you’re comfortable with the idea that something and its opposite are true at the same time. And I think of a politics of persuasion as being the central paradox of your presidency. So you accomplished this massive act of persuasion, winning the presidency twice, as a Black man with the middle name Hussein.
  • Now, why that is the way I think about things generally partly is temperament. Partly it’s biographical. As I’ve written not just in this recent book but in past books, if you’re a kid whose parents are from Kansas and Kenya, and you’re born in Hawaii, and you live in Indonesia, you are naturally having to figure out, well, how did all these pieces fit together?
  • So you have this real difference now between the parties, where Democrats need to win right of center voters to win national power. But Republicans do not need to win left of center voters to win national power. And that’s really changed the strategic picture for both of them.
  • And even on historically difficult issues like race, people aren’t going around thinking, man, how can we do terrible things to people who don’t look like us? That’s not people’s perspective. What they are concerned about is not being taken advantage of, or is their way of life and traditions slipping away from them?
  • I mean, I think it’s fair to say that the difference in how George H. W. Bush, Bill Clinton, George W. Bush, Obama administration would’ve approached the basic issue of a pandemic and vaccines, there might be differences in terms of efficacy, or how well programs were run, et cetera. But it’s hard to imagine a previous Republican administration completely ignoring science.
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