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aidenborst

Biden seeks to chart a path out of the pandemic in prime-time address - CNNPolitics - 0 views

  • President Joe Biden can report in his first prime-time address Thursday that a vaccination drive now reaching 2 million people daily has brought America far closer to exiting the pandemic than when he took office 50 days ago.
  • He is also armed with a newly passed $1.9 trillion Covid-19 rescue package -- his first major legacy achievement -- which represents an ambitious attempt to rebuild the US economy to favor the less well off.
  • "This bill represents a historic, historic victory for the American people," Biden said Wednesday, touting his rescue plan that finally cleared Congress on Wednesday and pivoting to an address that he said would inform the country what "comes next" in the effort to prevail over the coronavirus.
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  • A clear majority of Americans -- 60% -- approves of the new President's handling of the pandemic in a new CNN poll.
  • The virus is far from purged. Covid-19 variants may trigger a new spring surge in infections before vaccination campaigns can tamp them down. Republican governors racing to open their states with cases still at a high plateau could also cause a new wave of unnecessary deaths.
  • A fast-building southern border crisis threatens to turn into the first big non-Covid-19-related emergency of this presidency, with Biden yet to get a handle on a surge of undocumented child migrants across the border.
  • Biden's success -- along with Democratic leaders -- in piloting a massive piece of legislation through Congress despite the tightest of majorities in the first weeks of his presidency is a historic achievement that ranks alongside the fastest of starts by modern presidents. The new law delivers on his promise to send $1,400 stimulus payments to millions of Americans.
  • Since taking office, Biden has led the nation in mourning for 525,000 lost citizens and has managed a steady rise in vaccinations, which now average 2 million a day.
  • The overhaul of the US counter-pandemic strategy after Trump's denial and mismanagement and Biden's success in passing the Covid-19 rescue plan leave an impression that the new President is effectively wielding the tools of his office, after a lifetime Washington apprenticeship.
  • Biden's impact is also being felt in the way he has restored traditional expectations of presidential behavior and has projected human decency from the White House -- for instance, when he visited an old friend, former GOP Senate Majority Leader Bob Dole, after his recent cancer diagnosis.
  • No longer does the president of the United States spend his time attacking American democracy, waging personal feuds on Twitter or cratering painstakingly brokered political compromises in Congress.
  • Early victories do not guarantee successful or ultimately popular presidencies. The job is so vast, and the challenges -- from domestic security threats to a sudden foreign policy crisis -- can be grave and unexpected. The pandemic, which destroyed the economy Trump had hoped to ride to reelection, is proof of that.
  • If Biden fails to get the immigration crisis under control, the success of passing the rescue plan may be quickly forgotten.
  • One crucial issue overshadowed by the race to vaccinate Americans and put them back to work is the unresolved threat to American democracy. Republican state legislators across the nation are rushing to suppress the potential vote of the 2022 midterm elections and the 2024 presidential election with new laws that often directly discriminate against minority and Democratic voters.
  • Given such tests, Biden's objectively strong start to his presidency is only revealing the height of the political mountain up ahead.
katherineharron

The Liz Cheney fist bump that will launch a thousand negative ads - CNN Politics - 0 views

  • As President Joe Biden made his way toward the House dais to deliver his speech on Wednesday night, he and House Republican Conference Chairwoman Liz Cheney (Wyoming) exchanged a very brief fist bump.
  • Cheney was one of at least 20 people – and that is a low-end estimate – whom Biden fist-bumped or elbow-bumped on his way to the podium
  • Despite all of that, as soon as I saw it happen, all I could think to myself was: Donald Trump (and his acolytes) are going to have a field day with this. Here’s why: We are a visual people. Which means videos have power in our society. And the video of Biden fist-bumping Cheney is going to be used by every Trumpist who wants Cheney to lose her seat next year as evidence that she is a Republican In Name Only (RINO) and a sellout of conservative principles.
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  • But Cheney has become the No. 1 target of the former president because she had the audacity to vote for his impeachment following his incitement of a riot that led to an armed insurrection at the US Capitol on January 6
  • In an interview with Punchbowl News on Tuesday – before the fist-bump – Cheney was both pragmatic and optimistic about her political future. She acknowledged that she is likely to face a “challenging primary” following her vote against Trump, but quickly added: “Anybody who wants to get in that race and who wants to do it on the basis of debating me about whether or not President Trump should have been impeached, I’ll have that debate every day of the week.”
  • “Liz Cheney is polling sooo low in Wyoming, and has sooo little support, even from the Wyoming Republican Party, that she is looking for a way out of her Congressional race,” said Trump in a statement released Tuesday. “Based on all polling, there is no way she can win.” (Sidebar: Yes, he really wrote “sooo,” not once but twice.)
  • If you don’t think a moment – caught on tape – matters, just ask former New Jersey Gov. Chris Christie (R) about his decision to embrace former President Barack Obama during a presidential visit in the wake of Superstorm Sandy.
katherineharron

White House races to blunt potential Covid-19 surge - CNNPolitics - 0 views

  • The White House is racing to prevent and prepare for a potential fourth coronavirus surge as more transmissible coronavirus variants spread across the US
  • In what would be a first, the White House is drawing up plans to surge vaccines to emerging hotspots in an attempt to blunt the virus' trajectory and protect those at highest risk, two senior administration officials told CNN.
  • "Everything we do is with the thought in mind that there might be another surge," a senior administration official said, summing up the administration's efforts to combat the virus and prepare for a surge.
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  • The US Centers for Disease Control and Prevention believes the more transmissible B.1.1.7 variant, which was first identified in the United Kingdom, will be the dominant strain within weeks. There are also concerns about governors and local officials prematurely loosening public health restrictions in a slew of states.
  • A fourth surge would be the first on President Joe Biden's watch and a major test for the new administration
  • a half-dozen Biden administration officials told CNN they believe the federal government is better prepared than ever before to handle a surge.
  • the accelerating pace of vaccinations is helping to head off a potential surge. One in five people in the US have now gotten at least one shot, including nearly 65% of people 65 and older, who account for about 80% of all Covid-19 deaths in the US.
  • "While many indicators are going in the right direction and more and more people are being vaccinated every day, we need to be ready for wild cards and worsening.
  • A senior official said one example of this effort would involve vaccinating workers in high-risk settings such as a meat processing plant in areas where cases are beginning to surge.
  • To that end, the White House has invested hundreds of millions of dollars to boost surveillance testing and close testing supply gaps, including $200 million to boost genomic sequencing to track the spread of variants. The American Rescue Plan, which Biden signed into law on Thursday, invests another $47.8 billion in coronavirus testing measures. The bill also adds $7.66 billion to hire 100,000 public health workers to boost vaccination and contact tracing efforts.
  • One official said the administration is also considering administering monoclonal antibody treatments -- of which the administration bought another 100,000 doses in February -- in hotspots as a prophylaxis.
  • "A lot can happen. Conditions can change. The scientists have made clear that things may get worse again as new variants of the virus spread," Biden said during a prime-time address to the nation last Thursday. "If we don't stay vigilant and the conditions change, then we may have to reinstate restrictions to get back on track."
  • "We have more consistent messaging now around the interventions that we know work: masks, social distancing measures," said Schuchat, who also served as deputy CDC director during the Trump administration. "There's a strong commitment at CDC and in this administration to transparent communication -- if there's bad news, to share it, if there's good news, to be open and honest about it -- to make sure we can communicate clearly and consistently about what we think is going on and what we think needs to be done."
  • the administration has declined to change the game entirely, rejecting calls to prioritize getting more first doses of two-dose vaccines in Americans' arms and delaying the administration of second doses -- as the UK did.
  • the White House has prioritized giving full protection to fewer Americans
  • the White House has sought to work more closely with state and local officials.
  • Biden officials say they watched as Trump tried and failed to pressure states to adopt or discard certain public health measures and have sought to avoid putting themselves in a similar position
  • But even as the White House looks to prepare governors for a potential fourth surge, officials are also contemplating the possibility that a fourth surge will not strain hospitals or lead to as many deaths as previous surges."In 2020 we'd say, OK, we see a rising number of cases, we know we're going to see a rising number of hospitalizations and deaths," a senior administration official said. "But today ... it's not a very clear picture."
Javier E

The boos at the NFL opener show what many in white America think of equality | Sport | The Guardian - 0 views

  • from that day on, any semblance of taking a knee – and standing in unity with the movement started by Kaepernick – has been rejected by much of white America
  • right before kickoff, players from both teams met at midfield and linked arms for what was billed as a “Moment Of Unity” following the performance of the Star-Spangled Banner and Lift Every Voice and Sing, commonly known as the Black national anthem. (The Texans had stayed in the locker room for both songs.)
  • These messages do not denigrate the military. They do not attack white people (in fact they were endorsed by white players on both teams). They do not tell people who to vote for. They do not call for the flag to be burned. They just call for simple goals, reasonable to any right-thinking person, no matter what their race or political persuasion
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  • Seven phrases developed by players on both teams – including star quarterbacks Deshaun Watson and Patrick Mahomes – were displayed on the scoreboard at Arrowhead Stadium: We support equality We must end racism We believe in justice for all We must end police brutality We choose unconditional love We believe Black lives matter It takes all of us
  • Why were they booing? This should have been a moment embraced by all regardless of color, race, religion, nationality, tax bracket or political affiliation.
  • And, yet, boos were heard from the crowd so loud they could be heard on television as football fans around the world watched in amazement.
  • It was a time to show Americans can put their differences aside and come together to watch the great US pastime of NFL football. But the fans in the crowd who booed obviously weren’t on board with that plan.
  • Are racism and police brutality so inherently American that when you protest against them, people think you are actually protesting against America?
  • Said Houston star defensive end JJ Watt, who is white: “I mean the booing during that moment was unfortunate. I don’t fully understand that. There was no flag involved. There was nothing involved other than two teams coming together to show unity.”
  • the message the fans who booed sent last night was crystal clear: for all the attention paid to the racism and police brutality endemic to America, there are plenty of people who are more than happy for things to stay exactly as they are.
carolinehayter

'Please Like Me,' Trump Begged. For Many Women, It's Way Too Late. - The New York Times - 0 views

  • The white suburban voters the president needs to carve a path to victory have turned away from him, for deeply personal reasons.
  • For much of the country, polarized views about the president and his chaotic upending of American politics haven’t budged since 2016, when he squeezed out a narrow Electoral College victory while losing the popular vote. Yet, there is a demographic group that has changed its mind: white women in the suburbs.
  • In 2016, the suburbs powered Mr. Trump’s victory, with exit polls showing that he won those areas by four points. Now, polling in swing states shows the president losing those voters by historic margins, fueled by a record-breaking gender gap. Mr. Biden leads by 23 points among suburban women in battleground states, according to recent polling by The New York Times and Siena College. Among men, the race is tied.
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  • Mr. Trump’s suburban deficit has emerged as a significant problem for his re-election bid,
  • “Suburban women, will you please like me?” the president said at a rally in Johnstown, Pa., this week. “Please. Please.”
  • Perhaps most worrisome for the president and his party is that the shift could go beyond Mr. Trump on the ballot this year, and outlast him. Armed with insulated tumblers of wine, the women described how Mr. Trump had turned them off from a Republican Party they once supported, one that they now see as intertwined with the president’s divisive rhetoric
  • “I cannot imagine a Republican candidate that I would rally behind,” said Hannah Dasgupta, who is a stay-at-home mother of two school-age children and grew up in a conservative home. “Wow, that’s mind-blowing to think about. That’s a huge departure.”
  • She connects her support of Mr. Biden to her role as a mother, saying that she spends time teaching her children basic skills like sharing and speaking respectfully — traits she believes the president lacks.
  • “In the last four years, my children have grown and developed more than he has in regards to the way he speaks to other people, the way he speaks about other people,” she said.
  • “We can’t leave this all on Black voters to carry all the weight in Ohio,” added Ms. Paris, who is white. “It’s going to take all of us.”
  • She believes that for Democrats to keep the support of women like Ms. Dasgupta, they must recognize the intimate nature of their politics.
  • She and her team are particularly proud of their large presence on social media. One recent viral effort featured women posting photos of themselves in aprons and curlers with Democratic campaign signs while holding cocktails, a spoof on Mr. Trump’s Twitter appeals to the “Suburban Housewives of America.”
  • Four years ago, Mr. Trump won Ohio by eight percentage points. Now, polling shows a tied race. Still, Ohio may remain out of reach for Democrats this year.
  • Since the summer of racial justice protests and unrest around the country, Republicans have tried to woo back white suburban women with a focus on “law and order,” stoking racial fears and depicting the increasingly diverse suburbs as the sole province of white, affluent families.
  • The women in Columbus, who are all white, described the killing of George Floyd as a seminal event in their political awakenings, one that drew attention to issues of racism and police violence beyond their personal purview.
  • The video of Mr. Floyd’s killing, she said, forced her to acknowledge structural problems in American society.
  • “I have to think of everybody,” she said. “So if I’m voting against Donald Trump, that’s not a vote for me or a vote for my son. That’s a vote for everyone. Everyone’s sons.”
  • In the final months of the campaign, the pandemic and its cascading effects on schools and the economy have deepened the opposition to Mr. Trump among female voters.
katherineharron

Q&A with Elizabeth Catte and Leah Hampton: Rural America and social inequity - CNN - 0 views

  • The January 6 invasion of the US Capitol laid bare many uncomfortable truths about American society.
  • Some of the danger comes directly out of Capitol attack coverage
  • it's critical not to let stereotypes about "hillbilly malignancy" or economic anxiety blind us to the role that "respectable people" — business owners, CEOs and real estate brokers; at least 19 state and local officials; and law enforcement and service members — played in the siege that left five dead and scores of police officers injured.
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  • The danger we always have in this country is erasure.
  • Instead of that becoming the dominant conversation, the insurrection knocked the story of successful progressive organizing out of our political discussions, once again centering this toxic White supremacist identity and ideology.
  • Consider law enforcement's differential treatment of armed insurrectionists compared with demonstrators calling for racial equity and the end of police brutality. Take note of the race and class divisions at the heart of the rioters' discontent.
  • That kind of coverage means we have ended exactly where we started from, with this idea that this moment has been given to us by White, poor, rural people. Such stories erase complicity by upper-middle-class White people and reveal the tendency to turn up our noses at any nuanced portrayal of complicated issues of race, class and power that are actually at play here.
  • The reductive, monolithic hillbilly narrative sucks the life out of the work, the organizing spaces and even the imaginations of progressive people in Appalachia.
  • Another really big danger is when White people say, "This is not who we are." It is who we are.
  • When you talk about who profits, you also have to think about how this country glorifies work — particularly hard physical labor by White men
  • Some commentators have challenged the portrayal of rioters at the Capitol as "deplorables rising up from the muck of Rust Belt trailer parks" driven by economic anxiety.
  • All privileged people across the political spectrum profit from the economic anxiety myth, from energy CEOs — guys like Bob Murray — to the ecotourism industry and universities in the region by superficially distancing themselves from White supremacist ideology while also often preserving those same systems for their own benefit.
  • One of the dangers of these myths is that it allows the more genteel White toxicity to feel better about itself.
  • This masking is very dangerous and it worries me, because it erases the people who actually do most of the work in this country, while centering a very narrow, heteronormative view of masculinity.
  • The tendency to blame rural places comes because Appalachia isn't actually powerful. A state like West Virginia carries just five electoral college votes. The fact is that Appalachia and other rural places tell a story that is very pleasing to capitalism: That some people are willing to die for their work.
  • In this country, we seem to have a morbid need to find examples of people who happily sacrifice themselves for work
  • Practically speaking, we need to make sure the census is properly counted and make sure that rural progressive organizations are funded and have grant access.
  • The idea that we can flip a switch and be unified is absolutely ridiculous. That work is hard. We need a reorientation of perspective that helps us to see through the expeditious narratives that are so often sold to us.
Javier E

The Scary Future of the American Right - The Atlantic - 0 views

  • The movement has three distinctive strains. First, the people over 50 who have been hanging around conservative circles for decades but who have recently been radicalized by the current left.
  • The second strain is made up of mid-career politicians and operatives who are learning to adapt to the age of populist rage:
  • people like Ted Cruz (Princeton, Harvard), J. D. Vance (Yale Law), and Josh Hawley (Stanford and Yale).
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  • The third and largest strain is the young. They grew up in the era of Facebook and MSNBC and identity politics. They went to colleges smothered by progressive sermonizing. And they reacted by running in the other direction
  • I couldn’t quite suppress the disturbing voice in my head saying, “If you were 22, maybe you’d be here too.”
  • Conservatives have always inveighed against the cultural elite—the media, the universities, Hollywood. But in the Information Age, the purveyors of culture are now corporate titans.
  • The national conservatives thus describe a world in which the corporate elite, the media elite, the political elite, and the academic elite have all coagulated into one axis of evil, dominating every institution and controlling the channels of thought.
  • At the heart of this blue oligarchy are the great masters of surveillance capitalism, the Big Tech czars who decide in secret what ideas get promoted, what stories get suppressed
  • In the NatCon worldview, the profiteers of surveillance capitalism see all and control all
  • “Big Business is not our ally,” Marco Rubio argued. “They are eager culture warriors who use the language of wokeness to cover free-market capitalism.”
  • The “entire phalanx of Big Business has gone hard left,” Cruz said. “We’ve seen Big Business, the Fortune 500, becoming the economic enforcers of the hard left. Name five Fortune 500 CEOs who are even remotely right of center.”
  • The idea that the left controls absolutely everything—from your smartphone to the money supply to your third grader’s curriculum—explains the apocalyptic tone
  • “We are confronted now by a systematic effort to dismantle our society, our traditions, our economy, and our way of life,” said Rubio.
  • The first great project of the national conservatives is to man the barricades in the culture war. These people have certainly done their homework when it comes to cultural Marxism—how the left has learned to dominate culture and how the right now needs to copy their techniques
  • The first interesting debate among the NatCons is philosophical: Should we fight to preserve the classical-liberal order or is it necessary to abandon it?
  • Some of the speakers at the conference were in fact classical liberals, who believe in free speech, intellectual debate, and neutral government
  • Glenn Loury gave an impassioned speech against cancel culture, the illiberal left, and the hyper-racialized group consciousness that divides people into opposing racial camps.
  • But others argued that this sort of liberalism is a luxury we cannot afford. The country is under assault from a Marxist oligarchy that wants to impose its own pseudo-religious doctrine.
  • If you try to repulse that with pallid liberalism, with weak calls for free speech and tolerance, you’ll end up getting run over by those who possess fanatical zeal, economic power, and cultural might.
  • Yoram Hazony, the chief intellectual architect of national conservatism, is an Orthodox Jew who went to Princeton before moving to Israel. He argues that you can’t have a society that embraces government neutrality and tries to relegate values to the private sphere.
  • If conservatives want to stand up to the pseudo-religion of wokeism, they have to put traditional religion at the center of their political project.
  • Another Israeli political philosopher at the conference, Ofir Haivry, argued that Americans shouldn’t delude themselves into thinking that a nation is built out of high-minded liberal abstractions, like the Bill of Rights. A nation is, instead, a cultural tradition, a common language, a set of rituals and beliefs, and a religious order—a collective cultural identity.
  • For his part, Hazony argued that the American cultural identity is Christian—and has to be if it is not going to succumb to the woke onslaught. If 80 percent of Americans are Christian, Hazony reasoned, then Christian values should dominate.
  • The problem in America, Hazony continued, is that LGBTQ activists today, like American Jews in the 1950s, are trying to expel Christianity from the public square.
  • Hazony said. “Above all else we’ve got to get God and scripture back in the schools.”
  • Another interesting debate among the NatCons is political and economic.
  • Conservatives have got the culture-war act down. Trump was a culture-war president with almost no policy arm attached. The question conservatives at the conference were asking was how to move beyond owning the libs to effecting actual change.
  • Christopher Rufo, the architect of this year’s school-board-meeting protests against critical race theory, argued that conservatives had erred when they tried to slowly gain power in elite cultural institutions.
  • Instead, Rufo argued, they should rally the masses to get state legislatures to pass laws embracing their values. That’s essentially what’s now happening across red America.
  • My old friend Rod Dreher of The American Conservative argued that because the left controls the commanding heights of the culture and the economy, the only institution the right has a shot at influencing is the state.
  • “We need to quit being satisfied with owning the libs, and save our country,” Dreher said. “We need to unapologetically embrace the use of state power.”
  • The culture war merges with the economic-class war—and a new right emerges in which an intellectual cadre, the national conservatives, rallies the proletarian masses against the cultural/corporate elites.
  • This is national conservatism pursued to its logical conclusion: using state power to break up and humble the big corporations and to push back against coastal cultural values.
  • Orbán, in Dreher’s view, understands the civilizational stakes of the culture war; he has, for instance, used the power of the state to limit how much transgenderism can be taught to children in schools. “Our team talks incessantly about how horrible wokeness is,” Dreher said at the conference. “Orbán actually does something about it.”
  • Trump’s devastation of the old order produced a grand struggle on the right to build a new one on Trumpian populist lines.
  • They are wrong, too, to think there is a wokeist Anschluss taking over all the institutions of American life.
  • Furthermore, if Hazony thinks America is about to return to Christian dominance, he’s living in 1956.
  • there is something extremely off-putting about the NatCon public pose. In person, as I say, I find many of them charming, warm, and friendly. But their public posture is dominated by the psychology of threat and menace. If there was one expression of sympathy, kindness, or grace uttered from the podium in Orlando, I did not hear it. But I did hear callousness, invocations of combat, and whiffs of brutality.
  • One big thing the NatCons are right about is that in the Information Age, the cultural and corporate elites have merged.
  • Right-wing parties around the world are gradually becoming working-class parties that stand against the economic interests and cultural preferences of the highly educated.
  • Left-wing parties are now rooted in the rich metro areas and are more and more becoming an unsteady alliance between young AOC left-populists and Google.
  • NatCons are also probably right that conservatism is going to get a lot more statist.
  • Marco Rubio countered by, in effect, arguing that you can’t rally cultural populists if you are not also going to do something for them economically. Cultural populism leads to economic populism.
  • Over the past few decades there have been various efforts to replace the Reagan Paradigm: the national-greatness conservatism of John McCain; the compassionate conservatism of George W. Bush; the Reformicon conservatism of the D.C. think tanks in the 21st century
  • the Trumpian onslaught succeeded where these movements have so far fizzled because Trump understood better than they did the coalescence of the new American cultural/corporate elite and the potency of populist anger against it.
  • the alarming future of the American right: the fusing of the culture war and the class war into one epic Marxist Götterdämmerung.
  • the disconcerting reality is that America’s rarified NatCon World is just one piece of a larger illiberal populist revolt that is strong and rising.
Javier E

Megyn Kelly: 'Fox was not without sin' in 2016 campaign coverage - The Washington Post - 0 views

  • EWB: Well, that’s the point, I mean, I think that’s a very honest response. But you were going to be the story anyway: Why not do an Oct. 15 release date and give voters more information for a critical decision, than Nov. 15 and not give those voters that critical information? I still don’t understand.
  • KELLY: You have to understand that this isn’t just “Megyn Kelly, journalist, stumbles upon a news story.” This is “Megyn Kelly, human being, woman, mother, wife, finds herself in the middle of a news story in which her safety was in danger, her children’s safety was in danger,” and I have actual responsibilities to the people who live in my home to make sure I didn’t do anything to make our situation worse, and I took those very seriously. I did not want to do anything that would chum up those shark waters I was already swimming in. And while I thought it was important to make a historical record of what Donald Trump had done — just as a matter of First Amendment issues and presidential politics, whether he won or not I thought it was important — I didn’t feel it was necessary to endanger my own safety or my children’s safety to do that
  • KELLY: I know, Erik, but be realistic. I have a 7-, 5- and 3-year-old. We lived under armed guard for a year. We still have an armed guard. Why would I do something that might fan those flames within a month of a presidential election? How do you think that would have gone for me and my family?
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  • . I didn’t want to be part of this election at all. And to go out there and say, “I was under death threat for the entire year.” Listen, I’d said enough that people knew that. But I didn’t have to get into the specifics of my security guards and the number of death threats and the people showing up at my home. That just wasn’t necessary
  • this is not a nightly news report on “The Kelly File.” It’s a book, I mean there’s a lot in there that — it’s not something I would report at night on Fox News, but it’s my take on a situation. And I think, again, this is something that people should know took place and you don’t need the names to know that there was corruption in the coverage of this race. That was deeply problematic.
  • . Look at Donald Trump: He loves to call out individual reporters by name, which leads to major problems in those reporters’ lives. I certainly don’t want to add to that myself.
  • you don’t get to ask me why I didn’t come forward sooner until you ask me whether there was a safe avenue for reporting at my company. Only if the answer to that question is “yes” do you get to ask me why I didn’t come forward. And I say that not for myself, Erik, because I did come forward. I say that for my fellow women at Fox News, who did not. And it’s not because they’re bad people or they enjoyed it or they asked for it or it was no big deal. It’s because in many cases they were scared — they were scared of what would happen to them. It’s very easy for some men and in some cases women to sit back and say with 20-20 hindsight, “Tsk-tsk, should have done more.” But it doesn’t account for the reality.
  • And by the way, that’s another reason why when people say now, “Would you advise young women now to come forward?” I have to stop and say, “Let’s be careful about this.” Because as much as I, Megyn Kelly, with my contract and generous salary and my life all set could look back and start lecturing 23-year-old women on how they must take a stand, it would be disingenuous. Because if there’s a 23-year-old woman or a 32-year-old woman who is in the position I was in at that time, it would be career suicide for her to do more.
Javier E

Details of Trump-Putin call raise new White House leak concerns - The Washington Post - 0 views

  • the phone call was troubling because it showed that Trump has not taken the time to learn anything about nuclear policy since the election. “He knows one thing, which is that Obama signed it, so he’s going to rail against it,” Lewis said.
Javier E

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

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

Opinion | Can Libya Put Itself Back Together Again? - The New York Times - 0 views

  • Few countries exemplify the tragedy of the Arab Spring like Libya. The fall of the 42-year dictatorship of Col. Muammar el-Qaddafi brought a decade of anarchy as competing governments, militias and foreign powers struggled to seize control of the oil-rich country. The United States and NATO allies that had backed the anti-Qaddafi uprising with a bombing campaign largely turned their backs after he fell, and past United Nations efforts to forge a government foundered in the chaos.
  • Libyans have a chance to clamber out of the mess. A cease-fire of sorts has been holding since October, and a broad-based political forum convened by the United Nations in November managed to appoint a prime minister and a three-member presidential council charged with leading the country to elections this coming December.
  • But if there’s to be any chance for peace, the foreign powers that have flooded Libya with weapons, drones and mercenaries — primarily Russia, Turkey, Qatar and the United Arab Emirates
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  • The United States has not been directly involved in the illicit arms race. But it bears responsibility for the mess by bailing out of the conflict soon after Colonel el-Qaddafi was overthrown and killed
  • In any event, a major infusion of military support for the Government of National Accord by Turkey blunted Mr. Hifter’s offensive, leading to a cease-fire in October, the convening of the Libyan Political Dialogue Forum in November and the appointment of an interim administration.
  • The interests of the foreign powers range from avarice to influence, and given the vast resources they have invested in Libya, they no doubt stand ready to resume their meddling if the peace process collapses. But they also appear to appreciate that they and their clients have fought to a stalemate, and that reverting to their zero-sum game might be futile.
  • Peace in Libya matters for reasons beyond its own sake. The country has huge reserves of oil, and the anarchy of the past decade has made it a prime jumping-off point for refugees seeking to flee to Europe across the Mediterranean. Shortly after leaving the White House, former President Barack Obama declared in an interview that the failure to plan for the aftermath of Colonel el-Qaddafi’s exit was the “worst mistake” of his presidency.
  • here’s a glimmer of hope.
  • id Dbeibah, a billionaire who was a close associate of Colonel el-Qaddafi, stands accused of buying the votes that gave him the job. The interim team and the cabinet it proposes need to survive a vote of confidence in a House of Representatives that is also split in two, one side based in Tobruk and the other in
  • This peace process is the best chance to date to put Libya together again. Libyans are thoroughly sick of the fighting, banditry and destruction that have plagued their country for a decade, and tired of the foreign powers and mercenaries who have spread death across the land, much of it through armed drones. The U.N. estimates there are now at least 20,000 mercenaries in Libya.
  • statement from Secretary of State Antony Blinken last month praised Ms. Williams for her “creativity and tenacity” in facilitating the process, and declared that the United States “supports the Libyan vision of a peaceful, prosperous and unified Libya with an inclusive government that can both secure the country and meet the economic and humanitarian needs of it
anniina03

Soleimani and the Dawn of a New Nuclear Age - The Atlantic - 0 views

  • Iranian missile attacks on U.S. forces in Iraq. Deadly chaos in Iran. A sudden halt of the fight against the Islamic State. Utter confusion over whether U.S. troops will remain in Iraq, and even whether the United States still respects the laws of war. The fallout from the Trump administration’s killing of Qassem Soleimani has been swift and serious.
  • It’s possible that the Reaper drone hovering over Baghdad’s airport last week destroyed not only an infamous Iranian general, but also the last hope of curbing Iran’s nuclear ambitions.
  • “No one is focusing on the fact that the existing framework for nuclear control and constraints is unraveling” and giving way to “unrestrained nuclear competition,”
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  • Donald Trump vowed that Iran would “never be allowed to have a nuclear weapon” as long as he’s president of the United States. Yet as he urged other world powers to abandon the nuclear deal that they and the Obama administration negotiated with Iran, and that Trump withdrew the U.S. from in 2018, he offered no details on his plan to obtain a better deal.
  • Iran has gradually cast off the shackles of the 2015 nuclear agreement following Trump’s decision to pull the United States out of the pact, though it is still cooperating with international inspectors and leaving itself space to return to compliance if the United States lifts sanctions against Tehran.
  • The Trump administration is now poised to face at least two simultaneous nuclear crises along with an escalating and unprecedented tripartite nuclear-arms race, all of which will threaten the miraculously perfect track record of nuclear deterrence since 1945. Even if there are no nuclear tests or exchanges in the year ahead, the systems, accords, and norms that have helped mitigate the risks of nuclear conflict are vanishing, ushering in a more hazardous era that the United States won’t be able to control.
  • The North Korean leader Kim Jong Un vowed over New Year’s to further advance his nuclear-weapons program, which is already likely sophisticated enough to threaten the whole world, after nuclear talks with the United States fell apart
  • Failing efforts to denuclearize North Korea and broker a better nuclear deal with Iran, coupled with concerns among U.S. allies about Trump’s commitment to providing for their security against these adversaries, have generated talk of Japan, South Korea, Australia, and Saudi Arabia exploring nuclear weapons of their own rather than relying on America’s nuclear deterrent.
  • Clashes between India and Pakistan in February 2019, sparked by an attack on Indian security forces by Pakistani militants in the disputed territory of Kashmir, didn’t go nuclear. But they did escalate to an Indian air strike on a terrorist training camp in Pakistan—an act the nuclear experts Nicholas Miller and Vipin Narang have described as “the first ever attack by a nuclear power against the undisputed sovereign territory of another nuclear power.” These were nuclear powers with growing arsenals, no less.
  • The number of nuclear weapons in the world, moreover, has dropped from more than 70,000 in 1986 to fewer than 14,000 today because of arms-control efforts. (That’s still enough, of course, to kill billions of people and envelop the world in a nuclear winter. When it comes to nuclear nonproliferation, progress is only heartening when expressed in relative terms.)
clairemann

Man Armed With Assault Rifle Texted Plans To Shoot Nancy Pelosi, Officials Say | HuffPost - 0 views

  • A Georgia man texted people his intentions to shoot House Speaker Nancy Pelosi “on live TV” while making his way to the nation’s capital with an assault rifle for Wednesday’s pro-Trump rally, authorities said.
  • Cleveland Grover Meredith Jr. was arrested at a Washington, D.C., hotel on Thursday after his disturbing plans were discovered in text messages that he had sent to friends, The New York Times reported, citing federal documents.
  • “I predict that within 12 days, many in our country will die,” he said in one text.
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  • “ton of 5.56 armor piercing ammo” and wanting to run over the Democratic leader. He texted one person saying he had planned to attend Wednesday’s rally near the Capitol, but had vehicle trouble. Authorities said he arrived after the rally.
  • A trailer that he had attached to his vehicle had three guns inside: a Glock 19, a 9 mm pistol and a Tavor X95 assault rifle. He also had hundreds of rounds of ammunition. Meredith, who told authorities he was traveling from Colorado, said he knew Washington has strict gun laws and so he put the weapons in his trailer.
  • In 2018, Meredith paid to install a QAnon billboard near his business, Car Nutz Car Wash, in Acworth, Georgia, The Atlanta Journal-Constitution reported. Meredith told the local news outlet that he erected the sign because he’s “a patriot among the millions who love this country.”
  • “I sincerely believe the New World Order, Cabal, Deep State ― whatever you want to call it ― wants society to devolve into a race war so that it’s much easier to take over,” he told a local reporter.
  • Another Alabama man arrested Thursday in Washington, D.C., was found carrying 11 Molotov cocktails in his pickup truck. A handgun, assault rifle and magazines were also found inside. When owner Lonnie Leroy Coffman, 70, returned to his parked truck, he was found armed with two additional handguns on him. None of the firearms were registered to him, federal authorities said.
Javier E

Thinking About the Unthinkable in Ukraine: What Happens If Putin Goes Nuclear? - 0 views

  • Planning for the potential that Russia would use nuclear weapons is imperative; the danger would be greatest if the war were to turn decisively in Ukraine’s favor.
  • There are three general options within which U.S. policymakers would find a variation to respond to a Russian nuclear attack against Ukraine
  • The United States could opt to rhetorically decry a nuclear detonation but do nothing militarily. It could unleash nuclear weapons of its own. Or it could refrain from a nuclear counterattack but enter the war directly with large-scale conventional airstrikes and the mobilization of ground forces.
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  • A conventional war response is the least bad of the three because it avoids the higher risks of either the weaker or the stronger options.
  • Today, with the balance of forces reversed since the Cold War, the current Russian doctrine of “escalate to deescalate” mimics NATO’s Cold War “flexible response” concept.
  • NATO promoted the policy of flexible response rhetorically, but the idea was always shaky strategically. The actual contingency plans it generated never commanded consensus simply because initiating the use of nuclear weapons risked tit-for-tat exchanges that could culminate in an apocalyptic unlimited war.
  • the group could not reach agreement on specific follow-on options beyond an initial symbolic “demonstration shot” for psychological effect, for fear that Moscow could always match them or up the ante.
  • NATO policymakers should not bank on Moscow’s restraint. Putin has more at stake in the war than Ukraine’s nuclear-armed supporters outside the country do, and he could bet that in a pinch, Washington would be less willing to play Russian roulette than he is
  • As NATO confronts the possibility of Russia using nuclear weapons, the first question it needs to answer is whether that eventuality should constitute a real redline for the West
  • As dishonorable as submission sounds to hawks in advance, if the time actually comes, it will have the strong appeal to Americans, because it would avoid the ultimate risk of national suicide.
  • That immediate appeal has to be balanced by the longer-term risks that would balloon from setting the epochal precedent that initiating a nuclear attack pays off
  • This dilemma underlines the obvious imperative of maximizing Moscow’s disincentives to go nuclear in the first place.
  • if it wants to deter Putin from the nuclear gambit in the first place—governments need to indicate as credibly as possible that Russian nuclear use would provoke NATO, not cow it.
  • If NATO decides it would strike back on Ukraine’s behalf, then more questions arise: whether to also fire nuclear weapons and, if so, how. The most prevalent notion is an eye-for-an-eye nuclear counterattack destroying Russian targets comparable to the ones the original Russian attack had hit.
  • it invites slow-motion exchanges in which neither side gives up and both ultimately end up devastated.
  • both the tit-for-tat and the disproportionate retaliatory options pose dauntingly high risks.
  • A less dangerous option would be to respond to a nuclear attack by launching an air campaign with conventional munitions alone against Russian military targets and mobilizing ground forces for potential deployment into the battle in Ukraine. This would be coupled with two strong public declarations. First, to dampen views of this low-level option as weak, NATO policymakers would emphasize that modern precision technology makes tactical nuclear weapons unnecessary for effectively striking targets that used to be considered vulnerable only to undiscriminating weapons of mass destruction
  • That would frame Russia’s resort to nuclear strikes as further evidence not only of its barbarism but of its military backwardness.
  • The second important message to emphasize would be that any subsequent Russian nuclear use would trigger American nuclear retaliation.
  • Such a strategy would appear weaker than retaliation in kind and would worsen the Russians’ desperation about losing rather than relieve it, thus leaving their original motive for escalation in place along with the possibility that they would double down and use even more nuclear weapons.
  • The main virtue of the conventional option is simply that it would not be as risky as either the weaker do-nothing or the stronger nuclear options.
  • If the challenge that is now only hypothetical actually arrives, entering a nuclearized war could easily strike Americans as an experiment they do not want to run. For that reason, there is a very real possibility that policymakers would wind up with the weakest option: rant about the unthinkable barbarity of the Russian action and implement whatever unused economic sanctions are still available but do nothing militarily.
  • So far, Moscow has been buoyed by the refusal of China, India, and other countries to fully join the economic sanctions campaign imposed by the West. These fence sitters, however, have a stake in maintaining the nuclear taboo. They might be persuaded to declare that their continued economic collaboration with Russia is contingent on it refraining from the use of nuclear weapons.
Javier E

Opinion | Ben Rhodes: Henry Kissinger, the Hypocrite - The New York Times - 0 views

  • From 1969 to 1977, Mr. Kissinger established himself as one of the most powerful functionaries in history. For a portion of that time, he was the only person ever to serve concurrently as national security adviser and secretary of state, two very different jobs that simultaneously made him responsible for shaping and carrying out American foreign policy.
  • the ease with which he wielded power made him a natural avatar for an American national security state that grew and gained momentum through the 20th century, like an organism that survives by enlarging itself.
  • In the White House, you’re atop an establishment that includes the world’s most powerful military and economy while holding the rights to a radical story: “We hold these truths to be self-evident, that all men are created equal.”
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  • But I was constantly confronted by the contradictions embedded in American leadership, the knowledge that our government arms autocrats while its rhetoric appeals to the dissidents trying to overthrow them or that our nation enforces rules — for the conduct of war, the resolution of disputes and the flow of commerce — while insisting that America be excused from following them when they become inconvenient.
  • He helped extend the war in Vietnam and expand it to Cambodia and Laos, where the United States rained down more bombs than it dropped on Germany and Japan in World War II. That bombing — often indiscriminately massacring civilians — did nothing to improve the terms on which the Vietnam War ended; if anything, it just indicated the lengths to which the United States would go to express its displeasure at losing.
  • For decades, he was a coveted guest at gatherings of statesmen and tycoons, perhaps because he could always provide an intellectual framework for why some people are powerful and justified in wielding power
  • Mr. Kissinger was fixated on credibility, the idea that America must impose a price on those who ignore our demands to shape the decisions of others in the future. It’s hard to see how the bombing of Laos, the coup in Chile or the killings in East Pakistan (now Bangladesh) contributed to the outcome of the Cold War.
  • But Mr. Kissinger’s unsentimental view of global affairs allowed him to achieve consequential breakthroughs with autocratic countries closer to America’s weight class — a détente with the Soviet Union that reduced the escalatory momentum of the arms race and an opening to China that deepened the Sino-Soviet split, integrated the People’s Republic of China into the global order and prefaced Chinese reforms that lifted hundreds of millions of people out of poverty.
  • From a strategic standpoint, Mr. Kissinger surely knew, being a superpower carried with it a cavernous margin of error that can be forgiven by history
  • Now history has come full circle. Around the world, we see a resurgence of autocracy and ethnonationalism, most acutely in Russia’s war against Ukraine
  • Just a few decades after the end of the Vietnam War, the same countries we’d bombed were seeking expanded trade with the United States. Bangladesh and East Timor are now independent nations that receive American assistance. Chile is governed by a millennial socialist whose minister of defense is Mr. Allende’s granddaughter.
  • Superpowers do what they must. The wheel of history turns. When and where you live determines whether you get crushed or lifted by it
  • But that worldview mistakes cynicism — or realism — for wisdom. The story, what it’s all about, matters. Ultimately, the Berlin Wall came down not because of chess moves made on the board of a great game but rather because people in the East wanted to live like the people in the West.
  • Economics, popular culture and social movements mattered. Despite all our flaws, we had a better system and story.
  • Credibility, after all, is not just about whether you punish an adversary to send a message to another; it’s also about whether you are what you say you are. No one can expect perfection in the affairs of state any more than in relations among human beings.
  • But the United States has paid a price for its hypocrisy, though it’s harder to measure than the outcome of a war or negotiation. Over the decades, our story about democracy has come to ring hollow to a growing number of people who can point to the places where our actions drained our words of meaning and “democracy” just sounded like an extension of American interests.
  • Similarly, our insistence on a rules-based international order has been ignored by strongmen who point to America’s sins to justify their own.
  • The generous defense is that Mr. Kissinger represented an ethos that saw the ends (the defeat of the Soviet Union and revolutionary Communism) as justifying the means. But for huge swaths of the world, this mind-set carried a brutal message that America has often conveyed to its own marginalized populations: We care about democracy for us, not for them.
  • In Gaza the United States has supported an Israeli military operation that has killed civilians at a pace that has once again suggested to much of the world that we are selective in our embrace of international laws and norms.
  • Meanwhile, at home, we see how democracy has become subordinate to the pursuit of power within a chunk of the Republican Party.
  • This is where cynicism can lead. Because when there is no higher aspiration, no story to give meaning to our actions, politics and geopolitics become merely a zero-sum game. In that kind of world, might makes right.
  • his is also a cautionary tale. As imperfect as we are, the United States needs our story to survive. It’s what holds together a multiracial democracy at home and differentiates us from Russia and China abroad.
  • That story insists that a child in Laos is equal in dignity and worth to our children and that the people of Chile have the same right of self-determination as we do. For the United States, that must be a part of national security. We forget that at our peril.
Javier E

Ozempic or Bust - The Atlantic - 0 views

  • June 2024 Issue
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  • it is impossible to know, in the first few years of any novel intervention, whether its success will last.
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  • The ordinary fixes—the kind that draw on people’s will, and require eating less and moving more—rarely have a large or lasting effect. Indeed, America itself has suffered through a long, maddening history of failed attempts to change its habits on a national scale: a yo-yo diet of well-intentioned treatments, policies, and other social interventions that only ever lead us back to where we started
  • Through it all, obesity rates keep going up; the diabetes epidemic keeps worsening.
  • The most recent miracle, for Barb as well as for the nation, has come in the form of injectable drugs. In early 2021, the Danish pharmaceutical company Novo Nordisk published a clinical trial showing remarkable results for semaglutide, now sold under the trade names Wegovy and Ozempic.
  • Patients in the study who’d had injections of the drug lost, on average, close to 15 percent of their body weight—more than had ever been achieved with any other drug in a study of that size. Wadden knew immediately that this would be “an incredible revolution in the treatment of obesity.”
  • Many more drugs are now racing through development: survodutide, pemvidutide, retatrutide. (Among specialists, that last one has produced the most excitement: An early trial found an average weight loss of 24 percent in one group of participants.
  • In the United States, an estimated 189 million adults are classified as having obesity or being overweight
  • The drugs don’t work for everyone. Their major side effects—nausea, vomiting, and diarrhea—can be too intense for many patients. Others don’t end up losing any weight
  • For the time being, just 25 percent of private insurers offer the relevant coverage, and the cost of treatment—about $1,000 a month—has been prohibitive for many Americans.
  • The drugs have already been approved not just for people with diabetes or obesity, but for anyone who has a BMI of more than 27 and an associated health condition, such as high blood pressure or cholesterol. By those criteria, more than 140 million American adults already qualify
  • if this story goes the way it’s gone for other “risk factor” drugs such as statins and antihypertensives, then the threshold for prescriptions will be lowered over time, inching further toward the weight range we now describe as “normal.”
  • How you view that prospect will depend on your attitudes about obesity, and your tolerance for risk
  • The first GLP-1 drug to receive FDA approval, exenatide, has been used as a diabetes treatment for more than 20 years. No long-term harms have been identified—but then again, that drug’s long-term effects have been studied carefully only across a span of seven years
  • the data so far look very good. “These are now being used, literally, in hundreds of thousands of people across the world,” she told me, and although some studies have suggested that GLP-1 drugs may cause inflammation of the pancreas, or even tumor growth, these concerns have not borne out.
  • adolescents are injecting newer versions of these drugs, and may continue to do so every week for 50 years or more. What might happen over all that time?
  • “All of us, in the back of our minds, always wonder, Will something show up?  ” Although no serious problems have yet emerged, she said, “you wonder, and you worry.”
  • in light of what we’ve been through, it’s hard to see what other choices still remain. For 40 years, we’ve tried to curb the spread of obesity and its related ailments, and for 40 years, we’ve failed. We don’t know how to fix the problem. We don’t even understand what’s really causing it. Now, again, we have a new approach. This time around, the fix had better work.
  • The fen-phen revolution arrived at a crucial turning point for Wadden’s field, and indeed for his career. By then he’d spent almost 15 years at the leading edge of research into dietary interventions, seeing how much weight a person might lose through careful cutting of their calories.
  • But that sort of diet science—and the diet culture that it helped support—had lately come into a state of ruin. Americans were fatter than they’d ever been, and they were giving up on losing weight. According to one industry group, the total number of dieters in the country declined by more than 25 percent from 1986 to 1991.
  • Rejecting diet culture became something of a feminist cause. “A growing number of women are joining in an anti-diet movement,” The New York Times reported in 1992. “They are forming support groups and ceasing to diet with a resolve similar to that of secretaries who 20 years ago stopped getting coffee for their bosses.
  • Now Wadden and other obesity researchers were reaching a consensus that behavioral interventions might produce in the very best scenario an average lasting weight loss of just 5 to 10 percent
  • National surveys completed in 1994 showed that the adult obesity rate had surged by more than half since 1980, while the proportion of children classified as overweight had doubled. The need for weight control in America had never seemed so great, even as the chances of achieving it were never perceived to be so small.
  • Wadden wasn’t terribly concerned, because no one in his study had reported any heart symptoms. But ultrasounds revealed that nearly one-third of them had some degree of leakage in their heart valves. His “cure for obesity” was in fact a source of harm.
  • In December 1994, the Times ran an editorial on what was understood to be a pivotal discovery: A genetic basis for obesity had finally been found. Researchers at Rockefeller University were investigating a molecule, later named leptin, that gets secreted from fat cells and travels to the brain, and that causes feelings of satiety. Lab mice with mutations in the leptin gene—importantly, a gene also found in humans—overeat until they’re three times the size of other mice. “The finding holds out the dazzling hope,”
  • In April 1996, the doctors recommended yes: Dexfenfluramine was approved—and became an instant blockbuster. Patients received prescriptions by the hundreds of thousands every month. Sketchy wellness clinics—call toll-free, 1-888-4FEN-FEN—helped meet demand. Then, as now, experts voiced concerns about access. Then, as now, they worried that people who didn’t really need the drugs were lining up to take them. By the end of the year, sales of “fen” alone had surpassed $300 million.
  • It was nothing less than an awakening, for doctors and their patients alike. Now a patient could be treated for excess weight in the same way they might be treated for diabetes or hypertension—with a drug they’d have to take for the rest of their life.
  • the article heralded a “new understanding of obesity as a chronic disease rather than a failure of willpower.”
  • News had just come out that, at the Mayo Clinic in Minnesota, two dozen women taking fen-phen—including six who were, like Barb, in their 30s—had developed cardiac conditions. A few had needed surgery, and on the operating table, doctors discovered that their heart valves were covered with a waxy plaque.
  • Americans had been prescribed regular fenfluramine since 1973, and the newer drug, dexfenfluramine, had been available in France since 1985. Experts took comfort in this history. Using language that is familiar from today’s assurances regarding semaglutide and other GLP-1 drugs, they pointed out that millions were already on the medication. “It is highly unlikely that there is anything significant in toxicity to the drug that hasn’t been picked up with this kind of experience,” an FDA official named James Bilstad would later say in a Time cover story headlined “The Hot New Diet Pill.
  • “I know I can’t get any more,” she told Williams. “I have to use up what I have. And then I don’t know what I’m going to do after that. That’s the problem—and that is what scares me to death.” Telling people to lose weight the “natural way,” she told another guest, who was suggesting that people with obesity need only go on low-carb diets, is like “asking a person with a thyroid condition to just stop their medication.”
  • She’d gone off the fen-phen and had rapidly regained weight. “The voices returned and came back in a furor I’d never heard before,” Barb later wrote on her blog. “It was as if they were so angry at being silenced for so long, they were going to tell me 19 months’ worth of what they wanted me to hear. I was forced to listen. And I ate. And I ate. And ate.”
  • For Barb, rapid weight loss has brought on a different metaphysical confusion. When she looks in the mirror, she sometimes sees her shape as it was two years ago. In certain corners of the internet, this is known as “phantom fat syndrome,” but Barb dislikes that term. She thinks it should be called “body integration syndrome,” stemming from a disconnect between your “larger-body memory” and “smaller-body reality.
  • In 2003, the U.S. surgeon general declared obesity “the terror within, a threat that is every bit as real to America as the weapons of mass destruction”; a few months later, Eric Finkelstein, an economist who studies the social costs of obesity, put out an influential paper finding that excess weight was associated with up to $79 billion in health-care spending in 1998, of which roughly half was paid by Medicare and Medicaid. (Later he’d conclude that the number had nearly doubled in a decade.
  • In 2004, Finkelstein attended an Action on Obesity summit hosted by the Mayo Clinic, at which numerous social interventions were proposed, including calorie labeling in workplace cafeterias and mandatory gym class for children of all grades.
  • he message at their core, that soda was a form of poison like tobacco, spread. In San Francisco and New York, public-service campaigns showed images of soda bottles pouring out a stream of glistening, blood-streaked fat. Michelle Obama led an effort to depict water—plain old water—as something “cool” to drink.
  • Soon, the federal government took up many of the ideas that Brownell had helped popularize. Barack Obama had promised while campaigning for president that if America’s obesity trends could be reversed, the Medicare system alone would save “a trillion dollars.” By fighting fat, he implied, his ambitious plan for health-care reform would pay for itself. Once he was in office, his administration pulled every policy lever it could.
  • Michelle Obama helped guide these efforts, working with marketing experts to develop ways of nudging kids toward better diets and pledging to eliminate “food deserts,” or neighborhoods that lacked convenient access to healthy, affordable food. She was relentless in her public messaging; she planted an organic garden at the White House and promoted her signature “Let’s Move!” campaign around the country.
  • An all-out war on soda would come to stand in for these broad efforts. Nutrition studies found that half of all Americans were drinking sugar-sweetened beverages every day, and that consumption of these accounted for one-third of the added sugar in adults’ diets. Studies turned up links between people’s soft-drink consumption and their risks for type 2 diabetes and obesity. A new strand of research hinted that “liquid calories” in particular were dangerous to health.
  • when their field lost faith in low-calorie diets as a source of lasting weight loss, the two friends went in opposite directions. Wadden looked for ways to fix a person’s chemistry, so he turned to pharmaceuticals. Brownell had come to see obesity as a product of our toxic food environment: He meant to fix the world to which a person’s chemistry responded, so he started getting into policy.
  • The social engineering worked. Slowly but surely, Americans’ lamented lifestyle began to shift. From 2001 to 2018, added-sugar intake dropped by about one-fifth among children, teens, and young adults. From the late 1970s through the early 2000s, the obesity rate among American children had roughly tripled; then, suddenly, it flattened out.
  • although the obesity rate among adults was still increasing, its climb seemed slower than before. Americans’ long-standing tendency to eat ever-bigger portions also seemed to be abating.
  • sugary drinks—liquid candy, pretty much—were always going to be a soft target for the nanny state. Fixing the food environment in deeper ways proved much harder. “The tobacco playbook pretty much only works for soda, because that’s the closest analogy we have as a food item,
  • that tobacco playbook doesn’t work to increase consumption of fruits and vegetables, he said. It doesn’t work to increase consumption of beans. It doesn’t work to make people eat more nuts or seeds or extra-virgin olive oil.
  • Careful research in the past decade has shown that many of the Obama-era social fixes did little to alter behavior or improve our health. Putting calorie labels on menus seemed to prompt at most a small decline in the amount of food people ate. Employer-based wellness programs (which are still offered by 80 percent of large companies) were shown to have zero tangible effects. Health-care spending, in general, kept going up.
  • From the mid-1990s to the mid-2000s, the proportion of adults who said they’d experienced discrimination on account of their height or weight increased by two-thirds, going up to 12 percent. Puhl and others started citing evidence that this form of discrimination wasn’t merely a source of psychic harm, but also of obesity itself. Studies found that the experience of weight discrimination is associated with overeating, and with the risk of weight gain over time.
  • obesity rates resumed their ascent. Today, 20 percent of American children have obesity. For all the policy nudges and the sensible revisions to nutrition standards, food companies remain as unfettered as they were in the 1990s, Kelly Brownell told me. “Is there anything the industry can’t do now that it was doing then?” he asked. “The answer really is no. And so we have a very predictable set of outcomes.”
  • she started to rebound. The openings into her gastric pouch—the section of her stomach that wasn’t bypassed—stretched back to something like their former size. And Barb found ways to “eat around” the surgery, as doctors say, by taking food throughout the day in smaller portions
  • Bariatric surgeries can be highly effective for some people and nearly useless for others. Long-term studies have found that 30 percent of those who receive the same procedure Barb did regain at least one-quarter of what they lost within two years of reaching their weight nadir; more than half regain that much within five years.
  • if the effects of Barb’s surgery were quickly wearing off, its side effects were not: She now had iron, calcium, and B12 deficiencies resulting from the changes to her gut. She looked into getting a revision of the surgery—a redo, more or less—but insurance wouldn’t cover it
  • She found that every health concern she brought to doctors might be taken as a referendum, in some way, on her body size. “If I stubbed my toe or whatever, they’d just say ‘Lose weight.’ ” She began to notice all the times she’d be in a waiting room and find that every chair had arms. She realized that if she was having a surgical procedure, she’d need to buy herself a plus-size gown—or else submit to being covered with a bedsheet when the nurses realized that nothing else would fit.
  • Barb grew angrier and more direct about her needs—You’ll have to find me a different chair, she started saying to receptionists. Many others shared her rage. Activists had long decried the cruel treatment of people with obesity: The National Association to Advance Fat Acceptance had existed, for example, in one form or another, since 1969; the Council on Size & Weight Discrimination had been incorporated in 1991. But in the early 2000s, the ideas behind this movement began to wend their way deeper into academia, and they soon gained some purchase with the public.
  • “Our public-health efforts to address obesity have failed,” Eric Finkelstein, the economist, told me.
  • Others attacked the very premise of a “healthy weight”: People do not have any fundamental need, they argued, morally or medically, to strive for smaller bodies as an end in itself. They called for resistance to the ideology of anti-fatness, with its profit-making arms in health care and consumer goods. The Association for Size Diversity and Health formed in 2003; a year later, dozens of scholars working on weight-related topics joined together to create the academic field of fat studies.
  • As the size-diversity movement grew, its values were taken up—or co-opted—by Big Business. Dove had recently launched its “Campaign for Real Beauty,” which included plus-size women. (Ad Age later named it the best ad campaign of the 21st century.) People started talking about “fat shaming” as something to avoid
  • By 2001, Bacon, who uses they/them pronouns, had received their Ph.D. and finished a rough draft of a book, Health at Every Size, which drew inspiration from a broader movement by that name among health-care practitioners
  • But something shifted in the ensuing years. In 2007, Bacon got a different response, and the book was published. Health at Every Size became a point of entry for a generation of young activists and, for a time, helped shape Americans’ understanding of obesity.
  • Some experts were rethinking their advice on food and diet. At UC Davis, a physiologist named Lindo Bacon who had struggled to overcome an eating disorder had been studying the effects of “intuitive eating,” which aims to promote healthy, sustainable behavior without fixating on what you weigh or how you look
  • The heightened sensitivity started showing up in survey data, too. In 2010, fewer than half of U.S. adults expressed support for giving people with obesity the same legal protections from discrimination offered to people with disabilities. In 2015, that rate had risen to three-quarters.
  • In Bacon’s view, the 2000s and 2010s were glory years. “People came together and they realized that they’re not alone, and they can start to be critical of the ideas that they’ve been taught,” Bacon told me. “We were on this marvelous path of gaining more credibility for the whole Health at Every Size movement, and more awareness.”
  • that sense of unity proved short-lived; the movement soon began to splinter. Black women have the highest rates of obesity, and disproportionately high rates of associated health conditions. Yet according to Fatima Cody Stanford, an obesity-medicine physician at Harvard Medical School, Black patients with obesity get lower-quality care than white patients with obesity.
  • That system was exactly what Bacon and the Health at Every Size movement had set out to reform. The problem, as they saw it, was not so much that Black people lacked access to obesity medicine, but that, as Bacon and the Black sociologist Sabrina Strings argued in a 2020 article, Black women have been “specifically targeted” for weight loss, which Bacon and Strings saw as a form of racism
  • But members of the fat-acceptance movement pointed out that their own most visible leaders, including Bacon, were overwhelmingly white. “White female dietitians have helped steal and monetize the body positive movement,” Marquisele Mercedes, a Black activist and public-health Ph.D. student, wrote in September 2020. “And I’m sick of it.”
  • Tensions over who had the standing to speak, and on which topics, boiled over. In 2022, following allegations that Bacon had been exploitative and condescending toward Black colleagues, the Association for Size Diversity and Health expelled them from its ranks and barred them from attending its events.
  • As the movement succumbed to in-fighting, its momentum with the public stalled. If attitudes about fatness among the general public had changed during the 2000s and 2010s, it was only to a point. The idea that some people can indeed be “fit but fat,” though backed up by research, has always been a tough sell.
  • Although Americans had become less inclined to say they valued thinness, measures of their implicit attitudes seemed fairly stable. Outside of a few cities such as San Francisco and Madison, Wisconsin, new body-size-discrimination laws were never passed.
  • In the meantime, thinness was coming back into fashion
  • In the spring of 2022, Kim Kardashian—whose “curvy” physique has been a media and popular obsession—boasted about crash-dieting in advance of the Met Gala. A year later, the model and influencer Felicity Hayward warned Vogue Business that “plus-size representation has gone backwards.” In March of this year, the singer Lizzo, whose body pride has long been central to her public persona, told The New York Times that she’s been trying to lose weight. “I’m not going to lie and say I love my body every day,” she said.
  • Among the many other dramatic effects of the GLP-1 drugs, they may well have released a store of pent-up social pressure to lose weight.
  • If ever there was a time to debate that impulse, and to question its origins and effects, it would be now. But Puhl told me that no one can even agree on which words are inoffensive. The medical field still uses obesity, as a description of a diagnosable disease. But many activists despise that phrase—some spell it with an asterisk in place of the e—and propose instead to reclaim fat.
  • Everyone seems to agree on the most important, central fact: that we should be doing everything we can to limit weight stigma. But that hasn’t been enough to stop the arguing.
  • Things feel surreal these days to just about anyone who has spent years thinking about obesity. At 71, after more than four decades in the field, Thomas Wadden now works part-time, seeing patients just a few days a week. But the arrival of the GLP-1 drugs has kept him hanging on for a few more years, he said. “It’s too much of an exciting period to leave obesity research right now.”
  • When everyone is on semaglutide or tirzepatide, will the soft-drink companies—Brownell’s nemeses for so many years—feel as if a burden has been lifted? “My guess is the food industry is probably really happy to see these drugs come along,” he said. They’ll find a way to reach the people who are taking GLP‑1s, with foods and beverages in smaller portions, maybe. At the same time, the pressures to cut back on where and how they sell their products will abate.
  • the triumph in obesity treatment only highlights the abiding mystery of why Americans are still getting fatter, even now
  • Perhaps one can lay the blame on “ultraprocessed” foods, he said. Maybe it’s a related problem with our microbiomes. Or it could be that obesity, once it takes hold within a population, tends to reproduce itself through interactions between a mother and a fetus. Others have pointed to increasing screen time, how much sleep we get, which chemicals are in the products that we use, and which pills we happen to take for our many other maladies.
  • “The GLP-1s are just a perfect example of how poorly we understand obesity,” Mozaffarian told me. “Any explanation of why they cause weight loss is all post-hoc hand-waving now, because we have no idea. We have no idea why they really work and people are losing weight.”
  • The new drugs—and the “new understanding of obesity” that they have supposedly occasioned—could end up changing people’s attitudes toward body size. But in what ways
  • When the American Medical Association declared obesity a disease in 2013, Rebecca Puhl told me, some thought “it might reduce stigma, because it was putting more emphasis on the uncontrollable factors that contribute to obesity.” Others guessed that it would do the opposite, because no one likes to be “diseased.”
  • why wasn’t there another kind of nagging voice that wouldn’t stop—a sense of worry over what the future holds? And if she wasn’t worried for herself, then what about for Meghann or for Tristan, who are barely in their 40s? Wouldn’t they be on these drugs for another 40 years, or even longer? But Barb said she wasn’t worried—not at all. “The technology is so much better now.” If any problems come up, the scientists will find solutions.
Javier E

The Indelible Stain of Donald Trump - The New York Times - 0 views

  • The argument is that even if you don’t particularly like or trust Mr. Trump, he will not redefine the Republican Party.
  • But he already has. Donald Trump, the Republican Party’s presumptive nominee, is waging an open attack on what have long been the party’s core views.
  • For at least three decades Republican politics have been defined by the centrality of conservatism in the party’s governing philosophy. Modern conservatism has three elements: a commitment to limited government and economic liberty that enables prosperity; moral traditionalism that conserves our capacity for liberty by producing responsible citizens; and a belief that America, confidently and carefully engaged in international affairs, can be a force for good in the world.
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  • Mr. Trump rejects all three.
  • Republicans used to argue that character mattered in our political leaders. But apparently that applied only to Democrats like Bill Clinton. Today, we’re told such considerations are irrelevant, inapposite, quaint. We’re electing a president rather than a pope, after all, so there’s no problem wrapping Republican arms around a moral wreck. At least he’s our moral wreck.
  • The hypocrisy isn’t lost on anyone.
  • the reality is that Republican lawmakers have been put in this position because Mr. Trump was more popular among Republicans than anyone else in the race. He took the lead in the national polls in July 2015 and pretty much never lost it
  • his European-style ethnic nationalism, which relies on stoking grievances, resentments and fear of the other — Mexicans, Muslims, Syrian refugees, the Chinese, etc.— has a powerful sway in the Republican Party today. To be clear, not all of Mr. Trump’s supporters are drawn to his ethnic nationalism. But all of his supporters are willing to accept it.
  • When a narcissist like Mr. Trump is victorious, as he was in the Republican primary, and when he has done it on his terms, he’s not going to listen to outside counsel from people who think they can change the patterns of a lifetime. Republicans have not changed Mr. Trump for the better; he has changed them for the worse
  • Mr. Trump — through his attacks against Hispanics that began the day he announced his candidacy — is doing with Hispanics today what Senator Goldwater did with black voters in the early 1960s.
  • The less resistance there is to Mr. Trump now, the more political damage there will be later.
  • The stain of Trump will last long after his campaign. His insults, cruelty and bigotry will sear themselves into the memory of Americans for a long time to come, especially those who are the targets of his invective
  • Republican primary voters, in selecting him to represent their party, and Republican leaders now rallying to his side, have made his moral offenses their own
Javier E

"Pretty Tame" - 0 views

  • Short answer: This is pretty tame compared to 1968. I’ll try to avoid the “back in my day, sonny” routine, but here are some things to consider.
  • 1) We were at war.
  • Just about everybody was as crazy as a teapartier about the war, one way or the other.
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  • 2) Every single day there were dozens of demonstrations going on around the country somewhere or another, some big, some small. But they weren’t demonstrations like today, they were confrontations.
  • 3) Bernie v Hillary? Small potatoes. Half of dems despised LBJ; I would say a lot worse than how Dems felt about GWB (yes).
  • Whatever some crackpot percentage of conservatives think about Hillary, multiply it by 10 to get a sense of how half of the country (many Republicans, too) felt about Dick.
  • 4) Trump? People claim Trump is like Wallace. In ’68 there was actual Wallace, and Trump is a pussycat compared to him
  • Race relations aren’t great but they are indisputably improving over the years. Then: No one really knew how things would break. The south was still very very raw and not far removed from lynchings, half of the public was proudly & openly racist and the good half mostly thought “gee, why are those negroes so angry all the time.”
  • You hear nitwit RWers howl that BLM is like the Black Panthers; back then were the actual Black Panthers, and whatever we think today of their size & scope, they were openly espousing violence and walking Main Streets (esp in the lax gun law West) armed to the teeth.
  • 6) And then of course there were MLK and RFK killed within 2 months of each other.
  • 7) Finally, *your* biz. While we all blab about being media saturated today, you can avoid news you don’t like if that’s what you want.
  • In ’68, people over 30 (who lived thru the golden postwar years) were barraged with changes & uncertainty unlike anything they had ever imagined -- re feelings about the country, about their leaders, about the military & our place in the world, about women’s roles, about civil rights, etc., etc.
Javier E

Is Stanford Too Close to Silicon Valley? : The New Yorker - 0 views

  • Stanford has established itself as the intellectual nexus of the information economy
  • If the Ivy League was the breeding ground for the élites of the American Century, Stanford is the farm system for Silicon Valley
  • Stanford’s public-relations arm proclaims that five thousand companies “trace their origins to Stanford ideas or to Stanford faculty and students.”
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  • At Stanford more than elsewhere, the university and business forge a borderless community in which making money is considered virtuous and where participants profess a sometimes inflated belief that their work is changing the world for the better
  • Faculty members commonly invest in start-ups launched by their students or colleagues. There are probably more faculty millionaires at Stanford than at any other university in the world.
  • In his twelve years as president, Stanford’s endowment has grown to nearly seventeen billion dollars. In each of the past seven years, Stanford has raised more money than any other American university.
  • But Stanford’s entrepreneurial culture has also turned it into a place where many faculty and students have a gold-rush mentality and where the distinction between faculty and student may blur as, together, they seek both invention and fortune.
  • A quarter of all undergraduates and more than fifty per cent of graduate students are engineering majors. At Harvard, the figures are four and ten per cent; at Yale, they’re five and eight per cent.
  • many students uncritically incorporate the excesses of Silicon Valley, and that there are not nearly enough students devoted to the liberal arts and to the idea of pure learning. “The entire Bay Area is enamored with these notions of innovation, creativity, entrepreneurship, mega-success,” he says. “It’s in the air we breathe out here. It’s an atmosphere that can be toxic to the mission of the university as a place of refuge, contemplation, and investigation for its own sake.”
  • Stanford is not the only university to adopt this approach to learning—M.I.T., among others, does, too. But Kelley’s effort is widely believed to be the most audacious. His classes stress collaboration across disciplines and revolve around projects to advance social progress. The school concentrates on four areas: the developing world; sustainability; health and wellness; and K-12 education.
  • Feeling dejected or unhappy in a place like Stanford causes one to feel abnormal and out-of-place, so we may tend to internalize and brood over this lack of happiness instead of productively addressing the situatio
  • his principal academic legacy may be the growth of what’s called “interdisciplinary education.” This is the philosophy now promoted at the various schools at Stanford—engineering, business, medicine, science, design—which encourages students from diverse majors to come together to solve real or abstract problems. The goal is to have them become what are called “T-shaped” students, who have depth in a particular field of study but also breadth across multiple disciplines. Stanford hopes that the students can also develop the social skills to collaborate with people outside their areas of expertise. “Ten years ago, ‘interdisciplinary’ was a code word for something soft,” Jeff Koseff says. “John changed that.”
  • Among the bolder initiatives to create T-students is the Institute of Design at Stanford, or the d.school, which was founded seven years ago and is housed in the mechanical-engineering department.
  • Distance learning threatens one day to disrupt higher education by reducing the cost of college and by offering the convenience of a stay-at-home, do-it-on-your-own-time education. “Part of our challenge is that right now we have more questions than we have answers,” Hennessy says, of online education. “We know this is going to be important and, in the long term, transformative to education. We don’t really understand how yet.”
  • financial aid has produced a campus of diverse students who are unburdened by student debt—and who thus don’t have to spend the first five years of their career earning as much money as they can.
  • “The kinds of project we put in front of our students don’t have right and wrong answers,” Greenberg says. “They have good, better, and really, really better.”
  • he was impressed by “the bias toward action” at the d.school. Newspapers have bureaucracy, committees, hierarchies, and few engineers, he said. At the Post, “diversity” was defined by ethnicity and race. At the d.school, diversity is defined by majors—by people who think different.
  • Byers has kept in touch with Systrom and Krieger and remembers them as “quiet and quite humble,” by which he means that they were outstanding human beings who could get others to follow them. They were, in short, T-students.
  • The United States has “two types of college education that are in conflict with each other,” he said. One is “the classic liberal-arts model—four years of relative tranquility in which students are free to roam through disciplines, great thoughts, and great works with endless options and not much of a rationale.” The second is more utilitarian: “A college degree is expected to lead to a job, or at least to admission to a graduate or professional school.” The best colleges divide the first two years into introductory courses and the last two into the study of a major, all the while trying to expose students to “a broad range of disciplines and modes of thought.” Students, he declared, are not broadly educated, not sufficiently challenged to “search to know.” Instead, universities ask them to serve “the public, to work directly on solutions in a multidisciplinary way.” The danger, he went on, is “that academic researchers will not only embrace particular solutions but will fight for them in the political arena.” A university should keep to “its most fundamental purpose,” which is “the disinterested pursuit of truth.
  • Stanford, along with its peers, is now justifying its existence mostly in terms of what it can do for humanity and improve the world,” he answered. “I am concerned that a research-intense university will become too result-oriented,” a development that risks politicizing the university. And it also risks draining more resources from liberal arts
  • students spent too much time networking and strategizing and becoming “slaves to the dictates of a hoped-for future,” and too little time being spontaneous. “Stanford students are superb consequentialists—that is, we tend to measure the goodness of actions by their eventual results,
  • We excel at making rational calculations of expected returns to labor and investment, which is probably why so many of us will take the exhortation to occupy Wall Street quite literally after graduation. So before making any decision, we ask one, very simple question: What will I get out of it?”
  • “At most great universities, humanities feel like stepchildren,”
  • The long-term value of an education is to be found not merely in the accumulation of knowledge or skills but in the capacity to forge fresh connections between them, to integrate different elements from one’s education and experience and bring them to bear on new challenges and problems. . . . Yet we were struck by how little attention most departments and programs have given to cultivating this essential capacity. We were also surprised, and somewhat chagrined, to discover how infrequently some of our students exercise it. For all their extraordinary energy and range, many of the students we encountered lead curiously compartmentalized lives, with little integration between the different spheres of their experience.
  • Instead of erecting buildings, Andreessen says, Stanford should invest even more of its resources in distance learning: “We’re on the cusp of an opportunity to deliver a state-of-the-art, Stanford-calibre education to every single kid around the world. And the idea that we were going to build a physical campus to reach a tiny fraction of those kids was, to me, tragically undershooting our potential.”
  • In late January, a popular d.school class, Entrepreneurial Design for Extreme Affordability, taught by James M. Patell, a business-school professor, consisted of thirty-seven graduate and three undergraduate students from thirteen departments, including engineering, political science, business, medicine, biology, and education. It was early in the quarter, and Patell offered the students a choice of initial projects. One was to create a monitoring system to help the police locate lost children. Another was to design a bicycle-storage system.
  • The “key question,” he says, is: “How can we increase efficiency without decreasing quality?”
  • online education might also disrupt everything that distinguishes Stanford. Could a student on a video prompter have coffee with a venture capitalist? Could one become a T-student through Web chat? Stanford has been aligned with Silicon Valley and its culture of disruption. Now Hennessy and Stanford have to seriously contemplate whether more efficiency is synonymous with a better education.
Javier E

Why Not in Vegas? - NYTimes.com - 1 views

  • Much of what is wrong with the U.S.-Israel relationship today can be found in that Romney trip. In recent years, the Republican Party has decided to make Israel a wedge issue. In order to garner more Jewish (and evangelical) votes and money, the G.O.P. decided to “out-pro-Israel” the Democrats by being even more unquestioning of Israel. This arms race has pulled the Democratic Party to the right on the Middle East and has basically forced the Obama team to shut down the peace process and drop any demands that Israel freeze settlements. This, in turn, has created a culture in Washington where State Department officials, not to mention politicians, are reluctant to even state publicly what is U.S. policy — that settlements are “an obstacle to peace” — for fear of being denounced as anti-Israel.
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