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Javier E

Acxiom, the Quiet Giant of Consumer Database Marketing - NYTimes.com - 0 views

www.nytimes.com/...nsumer-database-marketing.html

consumer database cybersecurity data marketing transparency

shared by Javier E on 17 Jun 12 - Cached
  • Acxiom. But analysts say it has amassed the world’s largest commercial database on consumers — and that it wants to know much, much more. Its servers process more than 50 trillion data “transactions” a year. Company executives have said its database contains information about 500 million active consumers worldwide, with about 1,500 data points per person. That includes a majority of adults in the United States.
  • But privacy advocates say they are more troubled by data brokers’ ranking systems, which classify some people as high-value prospects, to be offered marketing deals and discounts regularly, while dismissing others as low-value — known in industry slang as “waste.”
  • Julie Brill, a member of the Federal Trade Commission, says she would like data brokers in general to tell the public about the data they collect, how they collect it, whom they share it with and how it is used. “If someone is listed as diabetic or pregnant, what is happening with this information? Where is the information
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  • It has recruited talent from Microsoft, Google, Amazon.com and Myspace and is using a powerful, multiplatform approach to predicting consumer behavior that could raise its standing among investors and clients.
  • Acxiom has its own classification system, PersonicX, which assigns consumers to one of 70 detailed socioeconomic clusters and markets to them accordingly. In this situation, it pegs Mr. Hughes as a “savvy single” — meaning he’s in a cluster of mobile, upper-middle-class people who do their banking online, attend pro sports events, are sensitive to prices — and respond to free-shipping offers.
  • Analysts say companies design these sophisticated ecosystems to prompt consumers to volunteer enough personal data — like their names, e-mail addresses and mobile numbers — so that marketers can offer them customized appeals any time, anywhere.
  • Acxiom maintains its own database on about 190 million individuals and 126 million households in the United States. Separately, it manages customer databases for or works with 47 of the Fortune 100 companies. It also worked with the government after the September 2001 terrorist attacks
  • This year, Advertising Age ranked Epsilon, another database marketing firm, as the biggest advertising agency in the United States, with Acxiom second.
  • it’s as if the ore of our data-driven lives were being mined, refined and sold to the highest bidder, usually without our knowledge — by companies that most people rarely even know exist.
  • if marketing algorithms judge certain people as not worthy of receiving promotions for higher education or health services, they could have a serious impact.
  • “Over time, that can really turn into a mountain of pathways not offered, not seen and not known about,”
  • Unlike consumer reporting agencies that sell sensitive financial information about people for credit or employment purposes, database marketers aren’t required by law to show consumers their own reports and allow them to correct errors.
  • ACXIOM’S Consumer Data Products Catalog offers hundreds of details — called “elements” — that corporate clients can buy about individuals or households, to augment their own marketing databases.
  • the catalog also offers delicate information that has set off alarm bells among some privacy advocates, who worry about the potential for misuse by third parties that could take aim at vulnerable groups. Such information includes consumers’ interests — derived, the catalog says, “from actual purchases and self-reported surveys” — like “Christian families,” “Dieting/Weight Loss,” “Gaming-Casino,” “Money Seekers” and “Smoking/Tobacco.” Acxiom also sells data about an individual’s race, ethnicity and country of origin. “Our Race model,” the catalog says, “provides information on the major racial category: Caucasians, Hispanics, African-Americans, or Asians.” Competing companies sell similar data.
  • “At the same time, this is ethnic profiling,” he says. “The people on this list, they are being sold based on their ethnic stereotypes. There is a very strong citizen’s right to have a veto over the commodification of their profile.”
  • race coding may be incorrect. And even if a data broker has correct information, a person may not want to be marketed to based on race.
  • In its system, a store clerk need only “capture the shopper’s name from a check or third-party credit card at the point of sale and then ask for the shopper’s ZIP code or telephone number.” With that data Acxiom can identify shoppers within a 10 percent margin of error, it says, enabling stores to reward their best customers with special offers. Other companies offer similar services. “This is a direct way of circumventing people’s concerns about privacy,” says Mr. Chester of the Center for Digital Democracy.
Javier E

'He Hated Error More Than He Loved Truth' - Ta-Nehisi Coates - The Atlantic - 0 views

www.theatlantic.com/...360329

racism race white supremacy US history culture

shared by Javier E on 09 Apr 14 - No Cached
  • I first began seriously considering the immortality of white supremacy after listening to Nell Irvin Painter.
  •  Here are a couple interviews on that point--one with Phoebe Judge at WUNC in the Research Triangle in North Carolina, the other with Jonathan Judaken before a lecture at Rhodes College in Memphis.
  • The two that really pushed me over were were Edmund Morgan's American Slavery, American Freedom and Barbara and Karen Fields' Racecraft. Morgan is indispensable. There is no single book I've found myself reviewing more over the past five years. 
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  • the basic argument is that Americans tend to speak of "race" as a biological constant, which it isn't. That notion it, itself, a product of racism.
  • we say that we need a "conversation on race" or "race divides America" or we speak of "different races." Another way to say this is we need to have a "conversation on racism" or "racism divides America," or to speak of "historical victims of racism." This is very key. The was no white and black race until we created one, and this creation was--itself--an act of racism, done to justify other acts of racism. Presuming that there is biological constant called "white" and "black" removes human actors, elides responsibility, and annihilates history.
Javier E

L'Hôte: all by yourself - 0 views

lhote.blogspot.com/...all-by-yourself.html

internet online social solitude conformity

shared by Javier E on 06 Apr 11 - No Cached
  • "I ask no mercy and I plead for no immunity." freddie7 AT gmail DOT com My brother is a tailor and dressmaker. Check him out. Blog Archive ▼  2011 (81) ▼  April (6) seriousness and honesty are only conditionally vir... all by yourself straight fire failing students drop classes reason for optimism today in unfortunate yet amazing errors, Freddie e... ►  March (30) winning is fast, humanitarianism is slow we don't have a worker shortage quote for the day "you see an old woman...." amen sympathy for the juice box set first principles an open letter to Juan Cole on Libya they should have done a miniseries about Benjamin ... next big thing anniversary note the more things change ad hominems left-wing non-interventionism sorry about comments system how perfect is your knowledge? here they come France and the UK Libya gentrification involves more than the gentry the profession that wants to destroy itself they're bringing back all the classics marijuana legalization is a human rights issue Bobby Sands was an MP damn you, DVD clearance fees links and such a man from somewhere today in insanity the incredible naivete of the incredibly savvy ►  February (33) marked bodies What does it mean for a movie to be experimental a... subversion and containment IOZ on Reason's absurdity Reihan and progressivism/neoliberalism/leftism California good people are everywhere what I want submitted without comment welcome to lottery ticket America another perfect opportunity what's before us by the way the Atlantic and the working class ►  January (12) archivedate collaps
  • Paradoxically, what I find more and more is that the Internet is a place for people to affirm and support each other. It's as if the understanding of the fundamental weakness of these electronic proxies to represent human connection causes people to push for it more and more. And this could be beautiful. But it can also be dangerous. Because of the depth of the loneliness, I blame no one for how they interact and connect with others online. I just worry. I worry about the urge towards conformity. I worry about Twitter. I worry that all of those retweets and all of those "right on"s contribute to a kind of coarse postmodernism, where what the truth becomes what is most agreed on. I worry that dissent is confused with a lack of etiquette. And I particularly worry about the echo chamber effect, and the way that small groups of people who are just like each other can come to think of themselves as representing the opinions of everyone. On the Internet, we all make the world in our own image.
  • The pressure, online, will always be to tack towards the crowd, and people will look endlessly towards their peers-- not intending to undermine the individual voice, but getting there, often, anyway. Don't get judgmental about it, but keep saying your piece. In the tenor of the single voice, you can find strength, and if you keep saying what you think is true, in spite of it all, you will find what is incorruptible in yourself.
Javier E

What's Wrong With 'All Lives Matter'? - NYTimes.com - 1 views

opinionator.blogs.nytimes.com/...ts-wrong-with-all-lives-matter

white supremacy white privilege dignity racism culture

shared by Javier E on 14 Jan 15 - No Cached
  • what we see is that some lives matter more than others, that some lives matter so much that they need to be protected at all costs, and that other lives matter less, or not at all. And when that becomes the situation, then the lives that do not matter so much, or do not matter at all, can be killed or lost, can be exposed to conditions of destitution, and there is no concern, or even worse, that is regarded as the way it is supposed to be
  • we have to remember that under slavery black lives were considered only a fraction of a human life, so the prevailing way of valuing lives assumed that some lives mattered more
  • when and where did black lives ever really get free of coercive force? One reason the chant “Black Lives Matter” is so important is that it states the obvious but the obvious has not yet been historically realized. So it is a statement of outrage and a demand for equality, for the right to live free of constraint, but also a chant that links the history of slavery, of debt peonage, segregation, and a prison system geared toward the containment, neutralization and degradation of black lives,
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  • We can see the videos and know what is obviously true, but it is also obviously true that police and the juries that support them obviously do not see what is obvious, or do not wish to see.
  • we cannot name all the black men and women whose lives are snuffed out all because a police officer perceives a threat, sees the threat in the person, sees the person as pure threat. Perceived as a threat even when unarmed or completely physically subdued, or lying in the ground, as Rodney King clearly was, or coming back home from a party on the train and having the audacity to say to a policeman that he was not doing anything wrong and should not be detained: Oscar Grant.
  • also a police system that more and more easily and often can take away a black life in a flash all because some officer perceives a threat.
  • The perception is then ratified as a public perception at which point we not only must insist on the dignity of black lives, but name the racism that has become ratified as public perception.
  • to make that universal formulation concrete, to make that into a living formulation, one that truly extends to all people, we have to foreground those lives that are not mattering now, to mark that exclusion, and militate against it. Achieving that universal, “all lives matter,” is a struggle
  • it is not just that black lives matter, though that must be said again and again. It is also that stand-your-ground and racist killings are becoming increasingly normalized, which is why intelligent forms of collective outrage have become obligatory.
  • At least in these cases that have galvanized the nation and the world in protest, we all see the twisted logic that results in the exoneration of the police who take away the lives of unarmed black men and women. And why is that the case? It is not because what the police and their lawyers present as their thinking in the midst of the situation is very reasonable. No, it is because that form of thinking is becoming more “reasonable” all the time. In other words, every time a grand jury or a police review board accepts this form of reasoning, they ratify the idea that blacks are a population against which society must be defended, and that the police defend themselves and (white) society, when they preemptively shoot unarmed black men in public space.
  • What has led us to this place? J.B.: Racism has complex origins, and it is important that we learn the history of racism to know what has led us to this terrible place. But racism is also reproduced in the present, in the prison system, new forms of population control, increasing economic inequality that affects people of color disproportionately.
  • I’ve heard that some white people have held signs that read “All Lives Matter.” J.B.: When some people rejoin with “All Lives Matter” they misunderstand the problem, but not because their message is untrue. It is true that all lives matter, but it is equally true that not all lives are understood to matter which is precisely why it is most important to name the lives that have not mattered, and are struggling to matter in the way they deserve.
  • we cannot have a race-blind approach to the questions: which lives matter? Or, which lives are worth valuing? If we jump too quickly to the universal formulation, “all lives matter,” then we miss the fact that black people have not yet been included in the idea of “all lives.”
  • So the police see a threat when there is no gun to see, or someone is subdued and crying out for his life, when they are moving away or cannot move. These figures are perceived as threats even when they do not threaten, when they have no weapon, and the video footage that shows precisely this is taken to be a ratification of the police’s perception
  • whiteness is figured as a young virgin whose future husband is white — this characterization ratifies the sentiments that oppose miscegenation and defend norms or racial purity. But whose sexuality is imperiled in this scene? After all, black women and girls were the ones who were raped, humiliated and disposed of under conditions of slavery, and it was black families who were forcibly destroyed: black kinship was not recognized as kinship that matters
  • women of color, and black feminists in particular, have struggled for years against being the sexual property of either white male power or black masculinity, against poverty, and against the prison industry, so there are many reasons it is necessary to define racism in ways that acknowledge the specific forms it takes against men, women, and transgendered people of color.
  • there are white people who may be very convinced that they are not racist, but that does not necessarily mean that they have examined, or worked though, how whiteness organizes their lives, values, the institutions they support, how they are implicated in ways of talking, seeing, and doing that constantly and tacitly discriminate. Undoing whiteness has to be difficult work, but it starts, I think, with humility, with learning history, with white people learning how the history of racism persists in the everyday vicissitudes of the present, even as some of us may think we are “beyond” such a history, or
  • It is difficult and ongoing work, calling on an ethical disposition and political solidarity that risks error in the practice of solidarity.
  • It is probably important and satisfying as well to let one’s whiteness recede by joining in acts of solidarity with all those who oppose racism.
  • ut just as certain kinds of violence and inequality get established as “normal” through the proceedings that exonerate police of the lethal use of force against unarmed black people, so whiteness, or rather its claim to privilege, can be disestablished over time
  • it is probably an error, in my view, for white people to become paralyzed with guilt and self-scrutiny. The point is rather to consider those ways of valuing and devaluing life that govern our own thinking and acting, understanding the social and historical reach of those ways of valuing.
  • Whiteness is not an abstraction; its claim to dominance is fortified through daily acts which may not seem racist at all precisely because they are considered “normal.”
  • There are many ways to do this, in the street, the office, the home, and in the media. Only through such an ever-growing cross-racial struggle against racism can we begin to achieve a sense of all the lives that really do matter.
  • This week’s conversation is with Judith Butler, Maxine Elliot Professor in the department of comparative literature and the program of critical theory at the University of California, Berkeley.
drewmangan1

Health Law Vulnerable to Errors in Coverage, Federal Investigators Find - The New York Times - 0 views

www.nytimes.com/...act-health-care-law-fraud.html

shared by drewmangan1 on 22 Oct 15 - No Cached
  • Federal investigators from the Government Accountability Office said on Thursday that they had discovered many errors in eligibility decisions under the Affordable Care Act that had led the government to pay for duplicate coverage for some people and an excessive share of costs for others.
  • The Obama administration, commenting on the reports, said it was stepping up efforts to “prevent duplicate coverage” under Medicaid and government-subsidized private insurance policies sold through the marketplaces.
Javier E

Andrew Sullivan: Why Trump Has Such a Soft Spot for Russia - 0 views

nymag.com/...ch-a-soft-spot-for-russia.html

trump foreign policy Great Power nationalism history

shared by Javier E on 20 Jul 18 - No Cached
  • we know now that the whole Kabuki drama in which we keep asking when the GOP will resist this, or stop it, or come to its senses, is simply a category error. This is what the GOP now is. It’s an authoritarian, nationalist leadership cult, hostile to the global order.
  • Republican voters increasingly like Putin, and 71 percent of Republicans back Trump’s handling of Russia in the Reuters/Ipsos poll. A whole third of Republicans do not believe the Kremlin attacked our democracy in 2016, despite every single intelligence agency and the Republicans in the House saying so
  • This is not treason as such. It is not an attack on America, but on a version of America, the liberal democratic one, supported by one of the great parties in America. It is an attack on those institutions that Trump believes hurt America — like NATO and NAFTA and the E.U. It is a championing of an illiberal America, and a partnering with autocrats in a replay of old-school Great Power zero-sum politics, in which the strong pummel and exploit the weak
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  • The question for the rest of us, it seems to me, is whether Israel under this hard-right government should be viewed in the future as an ally for democratic forces, like Britain or France — or as something a little more complicated, like Hungary or Poland?
  • Here’s how a spokesperson for an Arab-Israeli lobby described it: “This law guarantees the ethnic-religious character of Israel as exclusively Jewish and entrenches the privileges enjoyed by Jewish citizens, while simultaneously anchoring discrimination against Palestinian citizens and legitimizing exclusion, racism and systemic inequality.” When you consider this move alongside the continuing settlement of the West Bank, where Palestinians have no rights to speak of, and are increasingly being sequestered into isolated Bantustans, it’s not a good look.
  • Trump is simultaneously vandalizing the West, while slowly building a strongman alliance that rejects every single Western value. And Russia — authoritarian, ethnically homogeneous, internally brutal, internationally rogue — is at its center. That’s the real story of the last week, and at this point, it isn’t even faintly news.
  • if I were an Estonian or a Montenegrin I’d be nervous, wouldn’t you? If I were a German, I’d be unnerved. If I were still British, I’d be very leery of door handles. There’s no Uncle Sam to look to for help anymore. The Americans are on the other side.
  • The post-1945 attempt to organize the world around collective security, free trade, open societies, non-zero-sum diplomacy, and multicultural democracies is therefore close to unintelligible to him. Why on earth, in his mind, would a victorious power after a world war be … generous to its defeated foes? When you win, you don’t hold out a hand in enlightened self-interest. You gloat and stomp. In Trump’s zero-sum brain — “we should have kept the oil!” — it makes no sense. It has to be a con. And so today’s international order strikes Trump, and always has, as a massive, historic error on the part of the United States
  • There’s nothing in it for him to like. It has empowered global elites over national leaders; it has eroded national sovereignty in favor commerce and peace; it has empowered our rivals; it has spread liberal values contrary to the gut instincts of many ordinary people (including himself); it has led the U.S. to spend trillions on collective security, when we could have used that wealth for our own population or to impose our will by force on others; it has created a legion of free riders; it has enriched the global poor at the expense, as he sees it, of the American middle class; and it has unleashed unprecedented migration of peoples and the creation of the first truly multicultural, heterogeneous national cultures.
  • He wants to end all that. He always hated it, and he never understood it. That kind of complex, interdependent world requires virtues he doesn’t have and skills he doesn’t possess
  • He wants a world he intuitively understands: of individual nations, in which the most powerful are free to bully the others. He wants an end to transnational migration, especially from south to north. It unnerves him. He believes that warfare should be engaged not to defend the collective peace as a last resort but to plunder and occupy and threaten. He sees no moral difference between free and authoritarian societies, just a difference of “strength,” in which free societies, in his mind, are the weaker ones. He sees nations as ethno-states, exercising hard power, rather than liberal societies, governed by international codes of conduct. He believes in diplomacy as the meeting of strongmen in secret, doing deals, in alpha displays of strength — not endless bullshit sessions at multilateral summits
Javier E

The downside of deny, deny, deny - The Washington Post - 0 views

www.washingtonpost.com/...the-downside-of-deny-deny-deny

supreme court nomination character

shared by Javier E on 25 Sep 18 - No Cached
  • Kavanaugh, it seems, cannot acknowledge error or imperfection. In a letter to Senate Judiciary Committee members, he decried those who would question his virtue. (“I have devoted my career to serving the public and the cause of justice, and particularly to promoting the equality and dignity of women. Women from every phase of my life have come forward to attest to my character.”)
  • He has led a charmed life, filled with accomplishments and praise, so it’s not surprising he thinks of himself as a tower of integrity and moral probity. He thinks of himself not as the crude teen who drank to excess but as the kid who studied, played sports and went to church — as if these activities make it impossible for him to have also been a bit of a lout.
  • Quite aside from whether he sexually assaulted Ford, his refusal to concede small misdeeds should disturb us. Extremely accomplished people can be averse to any admission of error; their self-image demands they maintain a pristine image, even when the facts reveal all-too-human faults. However, not all high achievers are necessarily fit for the Supreme Court. That role requires self-awareness and humility.
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  • a judge who thinks of himself as beyond criticism and cannot muster the honesty to accept blame for anything shouldn’t be on the highest court. If we learned anything from electing an unfit, amoral president, it is that character matters most of all in public officials. Kavanaugh simply isn’t the personality type to entrust with our most daunting constitutional issues.
Javier E

Have Dark Forces Been Messing With the Cosmos? - The New York Times - 0 views

www.nytimes.com/...cosmos-hubble-dark-energy.html

cosmos universe dark energy astronomy

shared by Javier E on 26 Feb 19 - No Cached
  • Long, long ago, when the universe was only about 100,000 years old — a buzzing, expanding mass of particles and radiation — a strange new energy field switched on. That energy suffused space with a kind of cosmic antigravity, delivering a not-so-gentle boost to the expansion of the universe.Then, after another 100,000 years or so, the new field simply winked off, leaving no trace other than a speeded-up universe.
  • astronomers from Johns Hopkins University. In a bold and speculative leap into the past, the team has posited the existence of this field to explain an astronomical puzzle: the universe seems to be expanding faster than it should be.
  • The cosmos is expanding only about 9 percent more quickly than theory prescribes. But this slight-sounding discrepancy has intrigued astronomers, who think it might be revealing something new about the universe.
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  • Adding to the confusion, there already is a force field — called dark energy — making the universe expand faster. And a new, controversial report suggests that this dark energy might be getting stronger and denser, leading to a future in which atoms are ripped apart and time ends.
  • Or it could all be a mistake. Astronomers have rigorous methods to estimate the effects of statistical noise and other random errors on their results; not so for the unexamined biases called systematic errors.
  • “The unknown systematic is what gets you in the end.
  • As space expands, it carries galaxies away from each other like the raisins in a rising cake. The farther apart two galaxies are, the faster they will fly away from each other. The Hubble constant simply says by how much
  • But to calibrate the Hubble constant, astronomers depend on so-called standard candles: objects, such as supernova explosions and certain variable stars, whose distances can be estimated by luminosity or some other feature. This is where the arguing begins
  • in 2001, a team using the Hubble Space Telescope, and led by Dr. Freedman, reported a value of 72. For every megaparsec farther away from us that a galaxy is, it is moving 72 kilometers per second faster.
  • d astronomers now say they have narrowed the uncertainty in the Hubble constant to just 2.4 percent.
  • These results are so good that they now disagree with results from the European Planck spacecraft, which predict a Hubble constant of 67.
  • What if that baby picture left out or obscured some important feature of the universe
  • Rather, the Planck group derived the value of the constant, and other cosmic parameters, from a mathematical model largely based on those microwaves
  • In short, Planck’s Hubble constant is based on a cosmic baby picture. In contrast, the classical astronomical value is derived from what cosmologists modestly call “local measurements,” a few billion light-years deep into a middle-aged universe
  • Planck is considered the gold standard of cosmology. It spent four years studying the cosmic bath of microwaves left over from the end of the Big Bang, when the universe was just 380,000 years old. But it did not measure the Hubble constant directly
  • String theory suggests that space could be laced with exotic energy fields associated with lightweight particles or forces yet undiscovered. Those fields, collectively called quintessence, could act in opposition to gravity, and could change over time — popping up, decaying or altering their effect, switching from repulsive to attractive.
  • If dark energy remains constant, everything outside our galaxy eventually will be moving away from us faster than the speed of light, and will no longer be visible. The universe will become lifeless and utterly dark.But if dark energy is temporary — if one day it switches off — cosmologists and metaphysicians can all go back to contemplating a sensible tomorrow.
  • The jury is still out. Dr. Riess said that the idea seems to work, which is not to say that he agrees with it, or that it is right. Nature, manifest in future observations, will have the final say.
  • So far, the smart money is still on cosmic confusion. Michael Turner, a veteran cosmologist at the University of Chicago and the organizer of a recent airing of the Hubble tensions, said, “Indeed, all of this is going over all of our heads. We are confused and hoping that the confusion will lead to something good!”
  • Early dark energy appeals to some cosmologists because it hints at a link to, or between, two mysterious episodes in the history of the universe.
  • The first episode occurred when the universe was less than a trillionth of a trillionth of a second old. At that moment, cosmologists surmise, a violent ballooning propelled the Big Bang; in a fraction of a trillionth of a second, this event — named “inflation” by the cosmologist Alan Guth, of M.I.T. — smoothed and flattened the initial chaos into the more orderly universe observed today. Nobody knows what drove inflation.
  • The second episode is unfolding today: cosmic expansion is speeding up.
  • The issue came to light in 1998, when two competing teams of astronomers asked whether the collective gravity of the galaxies might be slowing the expansion enough to one day drag everything together into a Big Crunch
  • To great surprise, they discovered the opposite: the expansion was accelerating under the influence of an anti-gravitational force later called dark energy
  • Dark energy comprises 70 percent of the mass-energy of the universe. And, spookily, it behaves very much like a fudge factor known as the cosmological constant, a cosmic repulsive force that Einstein inserted in his equations a century ago thinking it would keep the universe from collapsing under its own weight.
  • Under the influence of dark energy, the cosmos is now doubling in size every 10 billion years — to what end, nobody knows
  • Early dark energy, the force invoked by the Johns Hopkins group, might represent a third episode of antigravity taking over the universe and speeding it up
  • “Maybe the universe does this from time-to-time?”
  • The team focused in particular on the effects of fields associated with hypothetical particles called axions. Had one such field arisen when the universe was about 100,000 years old, it could have produced just the right amount of energy to fix the Hubble discrepancy, the team reported in a paper late last year. They refer to this theoretical force as “early dark energy.”
  • As standard candles, quasars aren’t ideal because their masses vary widely. Nevertheless, the researchers identified some regularities in the emissions from quasars, allowing the history of the cosmos to be traced back nearly 12 billion years. The team found that the rate of cosmic expansion deviated from expectations over that time span.
  • One interpretation of the results is that dark energy is not constant after all, but is changing, growing denser and thus stronger over cosmic time. It so happens that this increase in dark energy also would be just enough to resolve the discrepancy in measurements of the Hubble constant.
  • The bad news is that, if this model is right, dark energy may be in a particularly virulent and — most physicists say — implausible form called phantom energy. Its existence would imply that things can lose energy by speeding up
  • As the universe expands, the push from phantom energy would grow without bounds, eventually overcoming gravity and tearing apart first Earth, then atoms
Javier E

Opinion | The Content of the G.O.P.'s Character - The New York Times - 0 views

www.nytimes.com/...gop-character-bad-faith.html

character gop morality corruption culture politics crisis

shared by Javier E on 20 Feb 18 - No Cached
  • Trump’s latest outbursts were very much in character — and I don’t just mean his personal character. When did you last see a member of the Trump administration, or for that matter any prominent Republican, admit error or accept responsibility for problems?
  • Don’t say that it has always been that way, that it’s just the way people are. On the contrary, taking responsibility for your actions — what my parents called being a mensch — used to be considered an essential virtue in politicians and adults in general.
  • And in this as in so many things, there’s a huge asymmetry between the parties. Of course not all Democrats are honest and upstanding; but as far as I can tell, there’s almost nobody left in the G.O.P. willing to take responsibility for, well, anything.
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  • I don’t think this is an accident. The sad content of modern Republican character is a symptom of the corruption and hypocrisy that has afflicted half of our body politic — a sickness of the soul that manifests itself in personal behavior as well as policy.
  • consider a few non-Trump examples of the lack of character that pervades this administration.
  • And it didn’t start with Trump. In fact, way back in 2006 I wrote about the “mensch gap” in the Bush administration — the unwillingness of top officials to accept responsibility for the botched occupation of Iraq, the botched response to Hurricane Katrina, and more.
  • At the trivial but still telling end of the scale, we have the tale of Scott Pruitt, head of the Environmental Protection Agency, who keeps flying first class at taxpayers’ expense. The money isn’t the important issue here, although his spending violates federal guidelines. The revealing thing, instead, is the supposed reason he needs to fly premium — you see, ordinary coach passengers have been known to say critical things to his face.
  • Nor, by the way, are we only talking about politicians. In my neck of the woods, I remain amazed by the unwillingness of right-leaning economists to admit that they were wrong in predicting that the Fed’s efforts to rescue the economy would cause runaway inflation. Being wrong is one thing — it happens to everyone, myself very much included. Refusing to admit and learn from error is something different.
  • in this case the personal is, ultimately, political. The modern G.O.P. is, to an extent never before seen in American history, a party built around bad faith, around pretending that its concerns and goals are very different from what they really are.
  • Flag-waving claims of patriotism, pious invocations of morality, stern warnings about fiscal probity are all cover stories for an underlying agenda mainly concerned with making plutocrats even richer.
  • And the character flaws of the party end up being echoed by the character flaws of its most prominent members. Are they bad people who chose their political affiliation because it fits their proclivities, or potentially good people corrupted by the company they keep? Probably some of both.
  • let’s be clear: America in 2018 is not a place where we can disagree without being disagreeable, where there are good people and good ideas on both sides, or whatever other bipartisan homily you want to recite. We are, instead, living in a kakistocracy, a nation ruled by the worst, and we need to face up to that unpleasant reality
Javier E

Gun Rights, 'Positive Good' and the Evolution of Mutually Assured Massacre - Talking Points Memo - 0 views

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gun rights positive evolution rationale evil psychology

shared by Javier E on 23 Feb 18 - No Cached
  • Of course no country – not in the midst of endemic civil violence or civil war – has ever tried having totally unrestricted access to any number of firearms and any amount of ammunition either. We’re already in uncharted territory.
  • The fact that Trump suggested this idea was entirely predictable. I would almost go as far as to say that it is the mainstream policy response from “gun rights” Republicans, which is to say almost all Republicans who are vocal on this issue.
  • But it goes back further still, more than a decade to a largely discredited and significantly disgraced “gun rights” economist named John Lott. Lott wrote some foundation studies that didn’t withstand serious scrutiny. He also got in trouble for creating fake online identities to praise his work
  • ...21 more annotations...
  • What Lott did was apply a kind of crude game theory to the gun question – call it Mutually Assured Massacre.
  • if everyone is armed or any given person might be armed, you’re going to be a lot more cautious about going for your firearm and shooting someone. Because they might be armed too. They might shoot back.
  • we can only understand this development by looking back to an earlier period of American history, particularly the last two decades before the Civil War.
  • in practice, almost everything is wrong with this logic. It relies on an extremely crude version of economic rational action and an even cruder form of game theory. This is particularly the case when you realize that the fraught, angry situations where people impulsively kill other people are by definition not rational.
  • This doesn’t even get into situations like school shootings where the assailant usually intends to die in the massacre. It also doesn’t get into accidents, misunderstandings. I
  • the policy arguments from gun rights advocates mostly come back to John Lott: more guns in private hands means more safety. Same with open carry and a bunch of other parts of the “gun rights” agenda. It’s pervasive. It’s gospel.
  • In the abstract, where no humans actually exist, there’s actually a compelling logic to this
  • This spurred a basic rethinking of the matter for a simple reason based on human nature: no one wants to go into a critical argument with the basic assumption that you’re actually wrong. This was the spur for the so-called “positive good” theory of pro-slavery politics.
  • This began to change in the 1830s and 1840s as slavery came under more genuine and immediate threat. There was more anti-slavery agitation in the North. Great Britain had begun a process of gradual emancipation.
  • In the first decades of American history, there were many slaves and many slaveholders. But there were very few defenders of slavery per se. Virtually all respectable Southerners understood slavery as an evil, perhaps a necessary evil
  • simply, far from being a necessary evil or a flawed and unjust institution slaveholders’ ancestors had saddled them with, slavery was not only a good thing but the only foundation of a just society. It was right that Africans should be slaves and that whites should be their masters. Full stop
  • The prevailing ideas entertained by him and most of the leading statesmen at the time of the formation of the old constitution, were that the enslavement of the African was in violation of the laws of nature; that it was wrong in principle, socially, morally, and politically. It was an evil they knew not well how to deal with, but the general opinion of the men of that day was that, somehow or other in the order of Providence, the institution would be evanescent and pass away.
  • Those ideas, however, were fundamentally wrong. They rested upon the assumption of the equality of races. This was an error. It was a sandy foundation, and the government built upon it fell when the “storm came and the wind blew.”
  • Our new government is founded upon exactly the opposite idea; its foundations are laid, its corner- stone rests, upon the great truth that the negro is not equal to the white man; that slavery subordination to the superior race is his natural and normal condition.
  • In retrospect, this evolution seems inevitable. People can’t go to literal or figurative war with an ambivalent commitment. The need for a positive defense of slavery was critical.
  • The NRA wasn’t always against all gun restrictions. In the 1980s and 1990s, it didn’t oppose some very limited restrictions. That changed over the course of the 1990s, for a variety of reasons.
  • the main reason for this change is that as long as you recognize the basic reality that guns are dangerous, fighting even the most minimal kinds of restrictions is inherently difficult. You need to change the game. You need a theory that is coherent and in line with your goal.
  • Lott’s theory created a logic for that. The problem with massacres isn’t too many guns. It’s too few guns. Guns aren’t the problem. They’re the answer. It was the NRA’s ‘positive good’ argument, comparable to the one pro-slavery intellectuals devised in the 1850s.
  • if you look at the progression of gun regulation over the last twenty years, it is entirely in this direction. We not only have a dramatically higher number of guns in circulation today. We not only lack the limited protections from the 1990s. We have a whole movement making on-demand concealed carry the norm across much of the country. We also have more open carry laws. All public policy has moved toward more guns, not fewer and more freedom to bring them anywhere you want.
  • This was the movement Lott, with his error-riddled study, was trying to advance: maximizing the number of people carrying a concealed weapon in daily life.
  • Indeed, something called the Concealed Carry Reciprocity Act of 2017 is on the verge of passage in Congress today. That would force states with tighter gun laws to honor the licenses of the most permissive ones. In other words, effectively nationalizing the right of anyone without a felony conviction or a recent mental health hospitalization to carry a loaded weapon whenever and wherever they want.
jayhandwerk

How to persuade people (hint: not by telling them they're stupid) | Business to business | The Guardian - 0 views

www.theguardian.com/...-by-telling-them-theyre-stupid

politics US trump culture

shared by jayhandwerk on 11 Mar 18 - No Cached
  • Were the Democrats to seek his advice this time, Cialdini would tell them to resist blaming the president’s supporters. “[Trump voters] don’t want to believe that they were stupid,” he says. “Cognitive dissonance research shows that the more consequential your error, the less willing you are to believe it was an error, because that undercuts your view of yourself as a good decision maker.”
  • Reassuring Trump voters that the consequences of their actions couldn’t have been predicted and allowing them to save face is the more persuasive approach
  • Trump also presented himself as someone who had conquered the world of business to establish himself as an authority figure, another persuasive tactic. This approach is something the Democrats could now turn to their advantage if they characterise Trump’s view of the US government as a company he owns and can do what he wants with, Cialdini believes. “I think most people would have a negative reaction to that.”
Javier E

How Democracies Perish - The New York Times - 0 views

www.nytimes.com/...how-democracies-perish.html

liberalism community values tradition norms religion alienation crisis culture

shared by Javier E on 26 Jan 18 - No Cached
  • Everybody agrees society is in a bad way, but what exactly is the main cause of the badness?
  • People like me emphasize cultural issues. If you have 60 years of radical individualism and ruthless meritocracy, you’re going to end up with a society that is atomized, distrustful and divided.
  • But some emphasize the intellectual. The people who designed our liberal democratic system made fundamental errors, which are now coming home to roost. Notre Dame political scientist Patrick Deneen falls into this camp.
  • ...20 more annotations...
  • His new book, “Why Liberalism Failed,” is a challenge to those of us who want to revive the liberal democratic order.
  • Deneen argues that liberal democracy has betrayed its promises. It was supposed to foster equality, but it has led to great inequality and a new aristocracy. It was supposed to give average people control over government, but average people feel alienated from government. It was supposed to foster liberty, but it creates a degraded popular culture in which consumers become slave to their appetites.
  • The problem, Deneen argues, started at the beginning. Greek and medieval philosophies valued liberty, but they understood that before a person could help govern society, he had to be able to govern himself.
  • People had to be habituated in virtue by institutions they didn’t choose — family, religion, community, social norms.
  • But under the influence of Machiavelli and Locke, the men who founded our system made two fateful errors. First, they came to reject the classical and religious idea that people are political and relational creatures. Instead, they placed the autonomous, choosing individual at the center of their view of human nature.
  • Furthermore, they decided you couldn’t base a system of government on something as unreliable as virtue. But you could base it on something low and steady like selfishness.
  • You could pit interest against interest and create a stable machine. You didn’t have to worry about creating noble citizens; you could get by with rationally self-interested ones.
  • When communism and fascism failed in the 20th century, this version of liberalism seemed triumphant. But it was a Pyrrhic victory
  • Liberalism claims to be neutral but it’s really anti-culture. It detaches people from nature, community, tradition and place. It detaches people from time.
  • Once family and local community erode and social norms dissolve, individuals are left naked and unprotected.
  • They seek solace in the state. They toggle between impersonal systems: globalized capitalism and the distant state. As the social order decays, people grasp for the security of authoritarianism.
  • He urges people to dedicate themselves instead to local community — a sort of Wendell Berry agrarianism.
  • Deneen’s book is valuable because it focuses on today’s central issue. The important debates now are not about policy. They are about the basic values and structures of our social order
  • Nonetheless, he is wrong. Liberal democracy has had a pretty good run for 300 years. If the problem were really in the roots, wouldn’t it have shown up before now?
  • The difficulties stem not from anything inherent in liberalism but from the fact that we have neglected the moral order and the vision of human dignity embedded within liberalism itself.
  • , liberal democracy contains a rich and soul-filling version of human flourishing and solidarity, which Deneen airbrushes from history.
  • the liberal democratic moral order stands for the idea that souls are formed in freedom and not in servility, in expansiveness, not in stagnation.
  • It stands for the idea that our covenantal institutions — like family, faith, tradition and community — orient us toward higher loves and common dreams that we then pursue in the great gymnasium of liberty.
  • Yes, liberalism sometimes sits in tension with faith, tradition, family and community, which Deneen rightly cherishes. But liberalism is not their murderer.
  • there are community healers in towns and cities concretely living out the liberal democratic vision of the good life — deeply embedded in their communities, surrendered to their ideals, reaching out to other communities, growing in their freedom.
malonema1

GOP senator: Trump did not make 's---hole' comment | TheHill - 0 views

thehill.com/...-did-not-make-shithole-comment

Trump US culture

shared by malonema1 on 14 Jan 18 - No Cached
  • I’m telling you he did not use that word, George. And I’m telling you it’s a gross misrepresentation. How many times do you want me to say that?” Perdue said after host George Stephanopoulos pressed him for an answer.Perdue was one of several lawmakers participating in a meeting with Trump last week when the president reportedly referred to immigrants from African nations, El Salvador and Haiti as coming from "shithole countries."
  • Trump allies see 's***hole' controversy as overblownTrump allies see 's***hole' controversy as overblownPlay VideoPlayMute0:00/0:43Loaded: 0%0:00Progress: 0%Stream TypeLIVE-0:43 SharePlayback Rate1xChaptersChaptersDescriptionsdescriptions off, selectedCaptions
  • "Following comments by the President, I said my piece directly to him yesterday. The President and all those attending the meeting know what I said and how I feel. I've always believed that America is an idea, not defined by its people but by its ideals," Graham said. 
katherineharron

90% of people are biased against women. That's the challenge we face - CNN - 0 views

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

shared by katherineharron on 10 Mar 20 - No Cached
  • Almost 90% of the world's men, and women, are biased in some way against women, according to the Gender Social Norms Index. Half of men and women feel that men make better political leaders. More than 56% feel that men have more right to a job and/or make better business executives. Read Moreclose dialogGet the strongest, smartest opinion takes of the weekSign up for CNN Opinion’s Provoke/Persuade weekly newsletter.Please enter aboveProvoke/Persuade MeBy subscribing you agree to ourprivacy policy. Thanks For SubscribingContinue Readingclose dialog/* effects for .bx-campaign-1118904 *//* rendered styles .bx-campaign-1118904 */.bxc.bx-campaign-1118904.bx-active-step-1 .bx-creative> *:first-child {width: 780px;padding: 38px 40px 30px 40px;}@media all and (max-width: 736px) {.bxc.bx-campaign-1118904.bx-active-step-1 .bx-creative> *:first-child {width: 400px;padding: 20px;}}@media all and (min-width: 737px) and (max-width: 1024px) {.bxc.bx-campaign-1118904.bx-active-step-1 .bx-creative> *:first-child {width: 737px;}}.bxc.bx-campaign-1118904.bx-active-step-1 .bx-creative:before {min-height: 285px;}.bxc.bx-campaign-1118904.bx-active-step-1 .bx-creative {background-color: #1a1a1a;border-style: none;}@media all and (max-width: 736px) {.bxc.bx-campaign-1118904.bx-active-step-1 .bx-creative:before {min-height: 170px;}}.bxc.bx-campaign-1118904.bx-active-step-1 .bx-close {width: 20px;stroke: rgb(169, 169, 169);}.bxc.bx-campaign-1118904 .bx-group-1118904-f4RmyBG {width: 100%;padding: 0px;text-align: left;}@media all and (max-width: 736px) {.bxc.bx-campaign-1118904 .bx-group-1118904-f4RmyBG {width: 90%;padding: 0px;text-align: center;}}.bxc.bx-campaign-1118904 .bx-element-1118904-AvMDwAa {width: 80px;text-align: left;}@media all and (max-width: 736px) {.bxc.bx-campaign-1118904 .bx-element-1118904-AvMDwAa {text-align: center;}}.bxc.bx-campaign-1118904 .bx-element-1118904-AvMDwAa> *:first-child {position: absolute;left: 30;top: 20px;width: 80px;}@media all and (max-width: 736px) {.bxc.bx-campaign-1118904 .bx-element-1118904-AvMDwAa> *:first-child {position: relative;left: 0;top: -10px;width: 80px;}}.bxc.bx-campaign-1118904 .bx-element-1118904-wb2hGrX {width: 100%;padding: 20px 0 20px;}@media all and (max-width: 736px) {.bxc.bx-campaign-1118904 .bx-element-1118904-wb2hGrX {padding: 0 0 15px;}}.bxc.bx-campaign-1118904 .bx-element-1118904-wb2hGrX> *:first-child {font-size: 28px;font-family: CNN,Helvetica Neue,Verdana,Helvetica,Arial,Utkal,sans-serif;font-weight: 400;color: white;}@media all and (max-width: 736px) {.bxc.bx-campaign-1118904 .bx-element-1118904-wb2hGrX> *:first-child {font-size: 25px;}}@media all and (min-width: 737px) and (max-width: 1024px) {.bxc.bx-campaign-1118904 .bx-element-1118904-wb2hGrX> *:first-child {font-size: 30px;}}.bxc.bx-campaign-1118904 .bx-element-1118904-HZChuZO {padding: 0px 0px 20px;}@media all and (max-width: 736px) {.bxc.bx-campaign-1118904 .bx-element-1118904-HZChuZO {width: auto;padding: 0px 0px 10px;}}.bxc.bx-campaign-1118904 .bx-element-1118904-HZChuZO> *:first-child {font-size: 17px;font-family: CNN,Helvetica Neue,Verdana,Helvetica,Arial,Utkal,sans-serif;font-weight: 400;color: white;letter-spacing: 0.01em;}@media all and (max-width: 736px) {.bxc.bx-campaign-1118904 .bx-element-1118904-HZChuZO> *:first-child {font-size: 13px;padding: 0px 20px ;}}.bxc.bx-campaign-1118904 .bx-group-1118904-AjvDVXy {width: 100%;padding: 0px;}@media all and (max-width: 736px) {.bxc.bx-campaign-1118904 .bx-group-1118904-AjvDVXy {width: 300px;}}.bxc.bx-campaign-1118904 .bx-element-1118904-KUTn3wM .bx-el {padding: 15px;font-size: 12px;font-family: CNN,Helvetica Neue,Verdana,Helvetica,Arial,Utkal,sans-serif;font-weight: 400;border-style: solid;border-color: rgb(220, 220, 220);}@media all and (max-width: 736px) {.bxc.bx-campaign-1118904 .bx-element-1118904-KUTn3wM .bx-el {font-size: 12px;padding: 12px;}}.bxc.bx-campaign-1118904 .bx-element-1118904-
  • Around the world, women are equally likely to vote, but only 10% out of 193 heads of government are female, according to the Pew Research Center. Women are overrepresented in low-wage employment, but represent only 21% of employers and 12% of billionaires. They are about equally represented in jobs at S&P Fortune 500 companies, but represent only 5.8% of the total CEOs, the index found.
  • People's reactions to a woman's pregnancy at work is a good example of how much bias still exists. In the United States, as recently as 2011, some employers still fired employees on the spot who had become pregnant, according to a report by the Center for WorkLife Law at the University of California's Hastings College of the Law. (That's illegal.) More subtly, women announcing a pregnancy may be taken off the partner track or denied raises and bonuses. (Also illegal.) A pregnancy can easily reset the course of a woman's career. Pregnancy discrimination is widespread and difficult to police.
katherineharron

Trump's new strategy on coronavirus is already being undermined by his own actions - CNNPolitics - 0 views

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

shared by katherineharron on 19 Mar 20 - No Cached
  • It's a stunning reversal President Donald Trump would like Americans to forget.Only days after dismissing the coronavirus threat as a distraction, he's now assumed the title of a resolute war time president fighting an "invisible enemy" while promising to rally the nation behind him in pursuit of "total victory.
  • And it is already being undermined by his own actions. He's casting doubt over whether he will actually implement a move to invoke the Defense Production Act -- that he signed on Wednesday and that gives him authority to order industry to work towards homeland defense and national goals. In this case, it could speed the production of badly needed ventilators, masks and other supplies for hospital workers.
  • Trump's initial decision was welcomed by state governors and representatives for frontline medical workers who fear being exposed to the virus due to shortages of protective equipment.Read Moreclose dialogSign up for CNN's Meanwhile In America A daily analysis of US politics for global readers. Sign Me UpNo ThanksBy subscribing, you agree to ourprivacy policy.Sign up for CNN's Meanwhile In America A daily analysis of US politics for global readers. Please enter above Sign Me UpNo ThanksBy subscribing, you agree to ourprivacy policy.You're on the list for CNN'sMeanwhile In America A daily analysis of US politics for global readers. close dialog/* effects for .bx-campaign-1109534 *//* custom css .bx-campaign-1109534 *//* custom css from creative 46373 */@-ms-keyframes bx-anim-1109534-spin { from { -ms-transform: rotate(0deg); } to { -ms-transform: rotate(360deg); } } @-moz-keyframes bx-anim-1109534-spin { from {
  • ...1 more annotation...
  • Only days after dismissing the coronavirus threat as a distraction, he's now assumed the title of a resolute war time president fighting an "invisible enemy" while promising to rally the nation behind him in pursuit of "total victory."
Javier E

Economics of Good and Evil: The Quest for Economic Meaning from Gilgamesh to Wall Street (Tomas Sedlacek and Vaclav Havel) - 2 views

DIIGO_FILE_HOME/7ui9/74ec4c99e72deda4a64da10692a15bf6

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

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

Barack Obama calls for stricter gun laws following Colorado shooting to prevent more 'random, senseless acts' of gun violence - CNNPolitics - 0 views

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  • Former President Barack Obama on Tuesday called for stricter gun laws following the mass shooting in Colorado, bemoaning what he called a national tolerance for "these kinds of random, senseless acts."
  • they "are also feeling a deep, familiar outrage" for these types of tragedies.
  • "It is long past time for those with the power to fight this epidemic of gun violence to do so. It will take time to root out the disaffection, racism and misogyny that fuels so many of these senseless acts of violence," Obama said. "But we can make it harder for those with hate in their hearts to buy weapons of war."
  • ...5 more annotations...
  • The statement by the former president came shortly before President Joe Biden publicly commented on the shooting
  • The attack, which came days after another shooting rampage in Georgia that left eight dead, has renewed calls from lawmakers for federal gun control reform. close dialogSign up for CNN What Matters NewsletterEvery day we summarize What Matters and deliver it straight to your inbox.Sign me upNo thanksBy subscribing you agree to ourprivacy policy.By subscribing you agree to ourprivacy policy.Sign up for CNN What Matters NewsletterEvery day we summarize What Matters and deliver it straight to your inbox.Please enter aboveSign me upNo thanksBy subscribing you agree to ourprivacy policy.By subscribing you agree to ourprivacy policy.Sign up for CNN What Matters NewsletterEvery day we summarize What Matters and deliver it straight to your inbox.bx-row bx-row-image bx-row-image-d
  • During his time in the White House, Obama urged Congress to take up gun control legislation following several mass shootings around the country, though no significant congressional action was ever taken.
  • Vice President Kamala Harris on Tuesday called the shooting "absolutely tragic," but ignored a question about the future of gun control during a swearing-in ceremony for William Burns as CIA director.
  • Earlier this month, the House passed H.R. 8 that would expand background checks on all commercial gun sales and H.R. 1146 to try and close what's known as the "Charleston Loophole," which allows some firearms to be transferred by licensed gun dealers before the required background checks are completed.
aidenborst

Wall Street Journal: Trump pressured Georgia investigator to find 'the right answer' in baseless fraud push - CNNPolitics - 0 views

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Politics US Trump history Culture gop Biden election election-overview post-election

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  • In a phone call to the Georgia secretary of state's office in December, then-President Donald Trump urged a top investigator to find fraud in the 2020 presidential election, telling her that she would be "praised" for overturning results that were in favor of Joe Biden, according to newly reported audio of the call obtained by The Wall Street Journal.
  • "When the right answer comes out, you'll be praised," Trump tells Frances Watson, the chief investigator at the Georgia secretary of state's office, in a six-minute conversation on December 23, according to the Journal.
  • "I won everything but Georgia. And I won Georgia, I know that. By a lot. And the people know it. And something happened there. Something bad happened," Trump reportedly told Watson during the phone call.
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  • At the time, Watson was investigating the secretary of state's office and the Georgia Bureau of Investigation's audit of more than 15,000 signatures in Cobb County, outside Atlanta. Results of the audit found no evidence of fraudulent mail-in ballots and Biden was declared winner of Georgia in the election.close dialogSign up for CNN's CNN's Chris Cillizza cuts through the political spin and tells you what you need to know. Sign Me UpNo ThanksBy subscribing, you agree to ourprivacy policy.Sign up for CNN's CNN's Chris Cillizza cuts through the political spin and tells you what you need to know. Please enter above Sign Me UpNo ThanksBy subscribing, you agree to ourprivacy policy.You're on the list for CNN'sCNN's Chris Cillizza cuts through the political spin and tells you what you need to know. close dialog/* effects for .bx-campai
  • "I hope you are going back two years as opposed to checking one against the other," Trump can be heard saying on the call. "Because that would just be a signature check that didn't mean anything."
  • "But if you go back two years, and if you can get to Fulton, you are going to find things that are going to be unbelievable," the then-President said. "The dishonesty that we've heard from. But Fulton is the mother lode."
  • Investigators in both probes are interested in Trump's call to Watson, according to sources familiar with the probes.
  • One is the January phone call where Trump pushed Raffensperger to "find" votes to overturn the election results after his loss to Biden. The other involves the call Trump made on December 23 to Watson.
  • "If Mr. Raffensperger didn't want to receive calls about the election, he shouldn't have run for secretary of state," Miller said in the statement.
kaylynfreeman

Meghan and Harry interview: Prince William says royals are 'very much not a racist family' - CNN - 0 views

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  • London (CNN)Prince William has denied the royal family is racist in his first public remarks since his brother Prince Harry, and his wife Meghan, made explosive claims in a TV interview.
  • Harry and Meghan, the Duke and Duchess of Sussex, made a series of damning accusations against the royal family in an interview with Oprah Winfrey, which aired in the UK on Monday night.
  • In the interview, Meghan said that the skin tone of the couple's child, Archie, was discussed as a potential issue before he was born. The couple would not reveal who had made the remarks, but said it wasn't Queen Elizabeth II or her husband, Philip, the Duke of Edinburgh. close dialogDo you want the news summarized each morning?We've got you.Please enter aboveSign me upBy subscribing you agree to ourprivacy policy.Success!See you in your inbox.close dialog/* effects for .bx-campaign-1271788 *//* custom css .bx-campaign-1271788 *//* custom css from creative 53617 */.bx-custom.bx-campaign-1271788 .bx-row-input.bx-row-validation .bx-vtext { font-size: 11px; color: #ee2924;}@keyframes bx-anim-1271788-spin { 100% { transform: rotate(360deg); }}/* rendered styles .bx-campaign-1271788 */.bxc.bx-campaign-1271788.bx-active-step-1 .bx-creative:before {min-height: 185px;}.bxc.bx-campaign-1271788.bx-active-step-1 .bx-creative {border-color: #c1c1c1;border-style: solid;background-size: contain;background-color: white;border-width: 1px 0;border-radius: 0;}.bxc.bx-campaign-1271788.bx-active-step-1 .bx-creative> *:first-child {width: 780px;padding: 10px;vertical-align: middle;}@media all and (max-width: 736px) {.bxc.bx-campaign-1271788.bx-active-step-1 .bx-creative> *:first-child {width: 340px;padding: 15px;}}.bxc.bx-campaign-1271788.bx-active-step-1 .bx-close {stroke: rgb(193, 193, 193);stroke-width: 2px;width: 24px;height: 24px;}@media all and (max-width: 736px) {.bxc.bx-campaign-1271788.bx-active-step-1 .bx-close {width: 30px;height: 30px;padding: 0 0 10px 10px;}}.bxc.bx-campaign-1271788 .bx-group-1271788-PGhroUO {width: 135px;text-align: left;}@media all and (max-width: 736px) {.bxc.bx-campaign-1271788 .bx-group-1271788-PGhroUO {text-align: center;display: none;}}.bxc.bx-campaign-1271788 .bx-element-1271788-LHjAYNs {width: 100%;}@media all and (max-width: 736px) {.bxc.bx-campaign-1271788 .bx-element-1271788-LHjAYNs {width: 45px;}}.bxc.bx-campaign-1271788 .bx-group-1271788-eWRqNk4 {width: 505px;padding: 2px 0 0 25px;text-align: left;}@media all and (max-width: 736px) {.bxc.bx-campaign-1271788 .bx-group-1271788-eWRqNk4 {width: 100%;padding: 5px 0 0;text-align: left;}}.bxc.bx-campaign-1271788 .bx-element-1271788-Sk3p2Hs {width: 100%;}@media all and (max-width: 736px) {.bxc.bx-campaign-1271788 .bx-element-1271788-Sk3p2Hs {width: 100%;}}.bxc.bx-campaign-1271788 .bx-element-1271788-Sk3p2Hs> *:first-child {font-family: CNN,Helvetica Neue,Helvetica,Arial,Utkal,sans-serif;font-weight: 400;font-size: 21px;color: #282828;line-height: 1em;letter-spacing: -.015em;}@media all and (max-width: 736px) {.bxc.bx-campaign-1271788 .bx-element-1271788-Sk3p2Hs> *:first-child {font-size: 22px;min-width: auto;padding: 0;line-height: 1.1m;}}.bxc.bx-campaign-1271788 .bx-element-1271788-Gs3ScAY {width: 100%;}@media all and (max-width: 736px) {.bxc.bx-campaign-1271788 .bx-element-1271788-Gs3ScAY {width: 100%;}}@media all and (min-width: 1025px) {.bxc.bx-campaign-1271788 .bx-element-1271788-Gs3ScAY {width: 500px;}}.bxc.bx-campaign-1271788 .bx-element-1271788-Gs3ScAY> *:first-child {font-family: CNN,Helvetica Neue,Helvetica,Arial,Utkal,sans-serif;font-weight: 400;font-size: 21px;padding: 6px 0 0;color: #ee2924;line-height: 1.1em;letter-spacing: -.015em;}@media all and (max-width: 736px) {.bxc.bx-campaign-1271788 .bx-element-1271788-Gs3ScAY> *:first-child {font-size: 18px;padding: 8px 0 0;}}.bxc.bx-campaign-1271788 .bx-group-1271788-kw4VbV5 {width: 640px;padding: 10px 0 0;min-width: 550px;}@media all and (max-width: 736px) {.bxc.bx-campaign-1271788 .bx-group-1271788-kw4VbV5 {min-width: auto;width: 100%;padding: 10px 0 0;}}@media all and (min-width: 737px) and (max-wi
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