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Javier E

Opinion | Ryan, Republicans and the Republic - The New York Times - 0 views

www.nytimes.com/...ul-ryan-trump-republicans.html

trump politics Speaker compromise congress

shared by Javier E on 14 Apr 18 - No Cached
  • it was the Faustian bargain he struck with the president, normalizing the abnormal and forgiving the unforgivable for the sake of a single mediocre policy win.
  • It will remember the alacrity and ease with which the supposedly likable face of pro-growth, family-friendly conservatism opportunistically played the sycophant to the congenitally mendacious and previously priapic nativist bigot who, through a bad fluke, captured the White House.
  • A conservative rejoinder to this critique is that the speaker had no choice; that Trump was the lemon with which he had to make lemonade. Nonsense. Congress and the White House are coequals, and Ryan and other Republicans who saw Trump for what he is never owed him obeisance
  • ...9 more annotations...
  • They owed the country an alternative political vision, untainted by Trumpism, which could emerge from the debacle of this presidency with clean hands.
  • Is there an alternative?
  • There are also grass-root efforts, not all of them partisan or even particularly right-leaning, but committed to defending foundational liberal values globally in an era of creeping authoritarianism and debased populism.
  • the nonpartisan Renew Democracy Initiative, led by Garry Kasparov, which had its launch this month.
  • “There is still a center in Western politics, and it needs to be revitalized intellectually, culturally, and politically,” reads a plank in its manifesto
  • “The center-right and center-left are still joined by a broad set of common values, including respect for free speech and dissent, a belief in the benefits of international trade and immigration, respect for law and procedural legitimacy, a suspicion of cults of personality, and an understanding that free societies require protection from authoritarians promising easy fixes to complex problems.”
  • This may not be a strictly Republican position, certainly not in this administration. It is a republican one
  • it offers conservatives disgusted with what their former partisan home has become a different sort of base from which they can begin to build a better form of politics, free of both the corruptions of Trumpism and the capitulations of Ryanism.
  • Liberals who understand that our common political health requires a morally and intellectually sound conservative movement might consider getting aboard.
sarahbalick

Putin backs WW2 myth in new Russian film - BBC News - 0 views

www.bbc.com/...world-europe-37595972

putin myth russian film WW2

shared by sarahbalick on 11 Oct 16 - No Cached
  • Putin backs WW2 myth in new Russian film
  • A new film showing Red Army soldiers outnumbered by invading Germans but battling on heroically has become part of the Kremlin's campaign to restore Russian pride.
  • State television showed Russian President Vladimir Putin watching the film last
  • ...18 more annotations...
  • week, alongside Kazakhstan President Nursultan Nazarbayev, in the Central Asian leader's capital Astana.
  • The Kremlin promotes the idea of World War Two as a heroic victory that united the Soviet state against fascism - and still unites Russia today against a similar threat they say has resurfaced in Ukraine.
  • The 28 were immortalised - posthumously decorated as Heroes of the Soviet Union - and Soviet children learnt about their last stand in school.
  • Yet historians say the story is not true.
  • According to the Soviet mythology, 28 soldiers from the Red Army's 316th Rifle Division, mainly recruits from the Kazakh and Kyrgyz Soviet republics, stood unflinching against the advancing might of Hitler's Wehrmacht.
  • The USSR suffered the heaviest losses in the war - more than 20 million civilians and military - though scholars dispute the exact toll.
  • When, in June last year, Russian State Archive director Sergei Mironenko, citing historical documents, said the story was in fact a myth, he earned a sharp rebuke from Culture Minister Vladimir Medinsky.
  • n February 2013, President Putin ordered a single history syllabus for schools, offering a standardised narrative. A new state "History" TV channel was launched that year too.
  • Mr Putin and other officials have repeatedly talked about the need to counter the "falsification of history" or "rewriting history". They oppose interpretations of World War Two or other episodes of Soviet history that deviate from officially approved narratives.
  • Mr Medinsky, the culture minister, defended Panfilov's 28 Men, saying "even if this story was invented from start to finish, if there had been no Panfilov, if there had been nothing, this is a sacred legend that shouldn't be interfered with. People that do that are filthy scum."
  • t was accused of smearing the memory of WW2 veterans by asking whether residents of wartime Leningrad could have been saved by surrendering the city to Nazi forces.
  • Under this law, Vladimir Luzgin, a blogger from Perm region in the Urals, was fined 200,000 roubles ($3,200; £2,500) for reposting an article about the war on the Russian social network VK (VKontakte), the daily Kommersant reported in July.
  • The court said Luzgin had falsified history by stating "that the communists and Germany jointly attacked Poland, unleashing World War Two, or in other words, that Communism and Nazism co-operated honestly".
  • as justified.
  • the punishment of Luzgin w
  • Nazi Germany and the USSR signed a non-aggression pact in August 1939 - the Molotov-Ribbentrop Pact. In a secret protocol, they agreed to carve up Poland between them.
  • In another incident, last year, the authorities in Sverdlovsk region banned the works of two British historians - Antony Beevor and John Keegan - saying they were imbued with Nazi propaganda. The Vedomosti daily described (in Russian) the order to remove the books from public libraries as "full of nonsense from start to finish".
  • Many Russians may not know how the state embroidered the tale of Panfilov's men - but many may not care either.
Javier E

Washington Monthly | How to Fix Facebook-Before It Fixes Us - 0 views

washingtonmonthly.com/...ix-facebook-before-it-fixes-us

fb google propaganda social media disinformation monopoly regulation crisis politics

shared by Javier E on 28 Feb 18 - No Cached
  • Smartphones changed the advertising game completely. It took only a few years for billions of people to have an all-purpose content delivery system easily accessible sixteen hours or more a day. This turned media into a battle to hold users’ attention as long as possible.
  • And it left Facebook and Google with a prohibitive advantage over traditional media: with their vast reservoirs of real-time data on two billion individuals, they could personalize the content seen by every user. That made it much easier to monopolize user attention on smartphones and made the platforms uniquely attractive to advertisers. Why pay a newspaper in the hopes of catching the attention of a certain portion of its audience, when you can pay Facebook to reach exactly those people and no one else?
  • Wikipedia defines an algorithm as “a set of rules that precisely defines a sequence of operations.” Algorithms appear value neutral, but the platforms’ algorithms are actually designed with a specific value in mind: maximum share of attention, which optimizes profits.
  • ...58 more annotations...
  • They do this by sucking up and analyzing your data, using it to predict what will cause you to react most strongly, and then giving you more of that.
  • Algorithms that maximize attention give an advantage to negative messages. People tend to react more to inputs that land low on the brainstem. Fear and anger produce a lot more engagement and sharing than joy
  • The result is that the algorithms favor sensational content over substance.
  • for mass media, this was constrained by one-size-fits-all content and by the limitations of delivery platforms. Not so for internet platforms on smartphones. They have created billions of individual channels, each of which can be pushed further into negativity and extremism without the risk of alienating other audience members
  • On Facebook, it’s your news feed, while on Google it’s your individually customized search results. The result is that everyone sees a different version of the internet tailored to create the illusion that everyone else agrees with them.
  • It took Brexit for me to begin to see the danger of this dynamic. I’m no expert on British politics, but it seemed likely that Facebook might have had a big impact on the vote because one side’s message was perfect for the algorithms and the other’s wasn’t. The “Leave” campaign made an absurd promise—there would be savings from leaving the European Union that would fund a big improvement in the National Health System—while also exploiting xenophobia by casting Brexit as the best way to protect English culture and jobs from immigrants. It was too-good-to-be-true nonsense mixed with fearmongering.
  • Facebook was a much cheaper and more effective platform for Leave in terms of cost per user reached. And filter bubbles would ensure that people on the Leave side would rarely have their questionable beliefs challenged. Facebook’s model may have had the power to reshape an entire continent.
  • Tristan Harris, formerly the design ethicist at Google. Tristan had just appeared on 60 Minutes to discuss the public health threat from social networks like Facebook. An expert in persuasive technology, he described the techniques that tech platforms use to create addiction and the ways they exploit that addiction to increase profits. He called it “brain hacking.”
  • The most important tool used by Facebook and Google to hold user attention is filter bubbles. The use of algorithms to give consumers “what they want” leads to an unending stream of posts that confirm each user’s existing beliefs
  • Continuous reinforcement of existing beliefs tends to entrench those beliefs more deeply, while also making them more extreme and resistant to contrary facts
  • No one stopped them from siphoning off the profits of content creators. No one stopped them from gathering data on every aspect of every user’s internet life. No one stopped them from amassing market share not seen since the days of Standard Oil.
  • Facebook takes the concept one step further with its “groups” feature, which encourages like-minded users to congregate around shared interests or beliefs. While this ostensibly provides a benefit to users, the larger benefit goes to advertisers, who can target audiences even more effectively.
  • We theorized that the Russians had identified a set of users susceptible to its message, used Facebook’s advertising tools to identify users with similar profiles, and used ads to persuade those people to join groups dedicated to controversial issues. Facebook’s algorithms would have favored Trump’s crude message and the anti-Clinton conspiracy theories that thrilled his supporters, with the likely consequence that Trump and his backers paid less than Clinton for Facebook advertising per person reached.
  • The ads were less important, though, than what came next: once users were in groups, the Russians could have used fake American troll accounts and computerized “bots” to share incendiary messages and organize events.
  • Trolls and bots impersonating Americans would have created the illusion of greater support for radical ideas than actually existed.
  • Real users “like” posts shared by trolls and bots and share them on their own news feeds, so that small investments in advertising and memes posted to Facebook groups would reach tens of millions of people.
  • A similar strategy prevailed on other platforms, including Twitter. Both techniques, bots and trolls, take time and money to develop—but the payoff would have been huge.
  • 2016 was just the beginning. Without immediate and aggressive action from Washington, bad actors of all kinds would be able to use Facebook and other platforms to manipulate the American electorate in future elections.
  • Renee DiResta, an expert in how conspiracy theories spread on the internet. Renee described how bad actors plant a rumor on sites like 4chan and Reddit, leverage the disenchanted people on those sites to create buzz, build phony news sites with “press” versions of the rumor, push the story onto Twitter to attract the real media, then blow up the story for the masses on Facebook.
  • It was sophisticated hacker technique, but not expensive. We hypothesized that the Russians were able to manipulate tens of millions of American voters for a sum less than it would take to buy an F-35 fighter jet.
  • Algorithms can be beautiful in mathematical terms, but they are only as good as the people who create them. In the case of Facebook and Google, the algorithms have flaws that are increasingly obvious and dangerous.
  • Thanks to the U.S. government’s laissez-faire approach to regulation, the internet platforms were able to pursue business strategies that would not have been allowed in prior decades. No one stopped them from using free products to centralize the internet and then replace its core functions.
  • To the contrary: the platforms help people self-segregate into like-minded filter bubbles, reducing the risk of exposure to challenging ideas.
  • No one stopped them from running massive social and psychological experiments on their users. No one demanded that they police their platforms. It has been a sweet deal.
  • Facebook and Google are now so large that traditional tools of regulation may no longer be effective.
  • The largest antitrust fine in EU history bounced off Google like a spitball off a battleship.
  • It reads like the plot of a sci-fi novel: a technology celebrated for bringing people together is exploited by a hostile power to drive people apart, undermine democracy, and create misery. This is precisely what happened in the United States during the 2016 election.
  • We had constructed a modern Maginot Line—half the world’s defense spending and cyber-hardened financial centers, all built to ward off attacks from abroad—never imagining that an enemy could infect the minds of our citizens through inventions of our own making, at minimal cost
  • Not only was the attack an overwhelming success, but it was also a persistent one, as the political party that benefited refuses to acknowledge reality. The attacks continue every day, posing an existential threat to our democratic processes and independence.
  • Facebook, Google, Twitter, and other platforms were manipulated by the Russians to shift outcomes in Brexit and the U.S. presidential election, and unless major changes are made, they will be manipulated again. Next time, there is no telling who the manipulators will be.
  • Unfortunately, there is no regulatory silver bullet. The scope of the problem requires a multi-pronged approach.
  • Polls suggest that about a third of Americans believe that Russian interference is fake news, despite unanimous agreement to the contrary by the country’s intelligence agencies. Helping those people accept the truth is a priority. I recommend that Facebook, Google, Twitter, and others be required to contact each person touched by Russian content with a personal message that says, “You, and we, were manipulated by the Russians. This really happened, and here is the evidence.” The message would include every Russian message the user received.
  • This idea, which originated with my colleague Tristan Harris, is based on experience with cults. When you want to deprogram a cult member, it is really important that the call to action come from another member of the cult, ideally the leader.
  • decentralization had a cost: no one had an incentive to make internet tools easy to use. Frustrated by those tools, users embraced easy-to-use alternatives from Facebook and Google. This allowed the platforms to centralize the internet, inserting themselves between users and content, effectively imposing a tax on both sides. This is a great business model for Facebook and Google—and convenient in the short term for customers—but we are drowning in evidence that there are costs that society may not be able to afford.
  • Second, the chief executive officers of Facebook, Google, Twitter, and others—not just their lawyers—must testify before congressional committees in open session
  • This is important not just for the public, but also for another crucial constituency: the employees who keep the tech giants running. While many of the folks who run Silicon Valley are extreme libertarians, the people who work there tend to be idealists. They want to believe what they’re doing is good. Forcing tech CEOs like Mark Zuckerberg to justify the unjustifiable, in public—without the shield of spokespeople or PR spin—would go a long way to puncturing their carefully preserved cults of personality in the eyes of their employees.
  • We also need regulatory fixes. Here are a few ideas.
  • First, it’s essential to ban digital bots that impersonate humans. They distort the “public square” in a way that was never possible in history, no matter how many anonymous leaflets you printed.
  • At a minimum, the law could require explicit labeling of all bots, the ability for users to block them, and liability on the part of platform vendors for the harm bots cause.
  • Second, the platforms should not be allowed to make any acquisitions until they have addressed the damage caused to date, taken steps to prevent harm in the future, and demonstrated that such acquisitions will not result in diminished competition.
  • An underappreciated aspect of the platforms’ growth is their pattern of gobbling up smaller firms—in Facebook’s case, that includes Instagram and WhatsApp; in Google’s, it includes YouTube, Google Maps, AdSense, and many others—and using them to extend their monopoly power.
  • This is important, because the internet has lost something very valuable. The early internet was designed to be decentralized. It treated all content and all content owners equally. That equality had value in society, as it kept the playing field level and encouraged new entrants.
  • There’s no doubt that the platforms have the technological capacity to reach out to every affected person. No matter the cost, platform companies must absorb it as the price for their carelessness in allowing the manipulation.
  • Third, the platforms must be transparent about who is behind political and issues-based communication.
  • Transparency with respect to those who sponsor political advertising of all kinds is a step toward rebuilding trust in our political institutions.
  • Fourth, the platforms must be more transparent about their algorithms. Users deserve to know why they see what they see in their news feeds and search results. If Facebook and Google had to be up-front about the reason you’re seeing conspiracy theories—namely, that it’s good for business—they would be far less likely to stick to that tactic
  • Allowing third parties to audit the algorithms would go even further toward maintaining transparency. Facebook and Google make millions of editorial choices every hour and must accept responsibility for the consequences of those choices. Consumers should also be able to see what attributes are causing advertisers to target them.
  • Fifth, the platforms should be required to have a more equitable contractual relationship with users. Facebook, Google, and others have asserted unprecedented rights with respect to end-user license agreements (EULAs), the contracts that specify the relationship between platform and user.
  • All software platforms should be required to offer a legitimate opt-out, one that enables users to stick with the prior version if they do not like the new EULA.
  • “Forking” platforms between old and new versions would have several benefits: increased consumer choice, greater transparency on the EULA, and more care in the rollout of new functionality, among others. It would limit the risk that platforms would run massive social experiments on millions—or billions—of users without appropriate prior notification. Maintaining more than one version of their services would be expensive for Facebook, Google, and the rest, but in software that has always been one of the costs of success. Why should this generation get a pass?
  • Sixth, we need a limit on the commercial exploitation of consumer data by internet platforms. Customers understand that their “free” use of platforms like Facebook and Google gives the platforms license to exploit personal data. The problem is that platforms are using that data in ways consumers do not understand, and might not accept if they did.
  • Not only do the platforms use your data on their own sites, but they also lease it to third parties to use all over the internet. And they will use that data forever, unless someone tells them to stop.
  • There should be a statute of limitations on the use of consumer data by a platform and its customers. Perhaps that limit should be ninety days, perhaps a year. But at some point, users must have the right to renegotiate the terms of how their data is used.
  • Seventh, consumers, not the platforms, should own their own data. In the case of Facebook, this includes posts, friends, and events—in short, the entire social graph. Users created this data, so they should have the right to export it to other social networks.
  • It would be analogous to the regulation of the AT&T monopoly’s long-distance business, which led to lower prices and better service for consumers.
  • Eighth, and finally, we should consider that the time has come to revive the country’s traditional approach to monopoly. Since the Reagan era, antitrust law has operated under the principle that monopoly is not a problem so long as it doesn’t result in higher prices for consumers.
  • Under that framework, Facebook and Google have been allowed to dominate several industries—not just search and social media but also email, video, photos, and digital ad sales, among others—increasing their monopolies by buying potential rivals like YouTube and Instagram.
  • While superficially appealing, this approach ignores costs that don’t show up in a price tag. Addiction to Facebook, YouTube, and other platforms has a cost. Election manipulation has a cost. Reduced innovation and shrinkage of the entrepreneurial economy has a cost. All of these costs are evident today. We can quantify them well enough to appreciate that the costs to consumers of concentration on the internet are unacceptably high.
Javier E

A Feminist Capitalist Professor Under Fire - WSJ - 0 views

www.wsj.com/...ofessor-under-fire-11567201511

feminism feminist transgender professor academia students culture campus history

shared by Javier E on 01 Sep 19 - No Cached
  • Ms. Paglia laments that the “antisex and repressively doctrinaire side of feminism is back again—big!” She calls it “victim feminism” and complains that “everything we’d won in the 1990s has been totally swept away. Now we have this endless privileging of victimhood, with a pathological vulnerability seen as the default human mode.”
  • As a teacher of undergraduates, Ms. Paglia despairs at how “bad it is for young people, filled with fears, to be raised in this kind of a climate where personal responsibility isn’t spoken of.” Since her own youth, she says, college students have devolved from rebels into skittish supplicants, petitioning people in authority to protect them from real life. Young adults are encouraged to look for “substitute parent figures on campus, which is what my generation rebelled against in college. We threw that whole ‘in loco parentis’ thing out.”
  • “Everything is so easy now,” Ms. Paglia continues. “The stores are so plentifully supplied. You just go in and buy fruits and vegetables from all over the world.” Undergrads, who’ve studied neither economics nor history, “have a sense that this is the way life has always been. Because they’ve never been exposed to history, they have no idea that these are recent attainments that come from a very specific economic system.”
  • ...7 more annotations...
  • Capitalism, she continues, has “produced this cornucopia around us. But the young seem to believe in having the government run everything, and that the private companies that are doing things for profit around them, and supplying them with goods, will somehow exist forever.”
  • you can call Ms. Paglia a feminist capitalist. “While I believe that boom-and-bust capitalism is inherently Darwinian and requires moderate regulation for the long-term greater good,” she says, “I insist that capitalism has produced the glorious emancipation of women.”
  • So why do young women feel victimized? Ms. Paglia cites the near-extinction of “body language” among the young and its impact on sexual relations on campus. The “loss of body language” starts in middle and high school, “where there’s total absorption in social media and projected images on Instagram, and so on. So they don’t know how to read each other, physically.
  • By contrast to her flaming public persona, Ms. Paglia is positively conventional in the classroom. “As I constantly stress,” she says, “my base identity is as a hard-working, no-nonsense schoolmarm—like the teaching nuns of global Roman Catholicism
  • She asks me to “stress that I do not teach ‘my’ ideas in the classroom.” Instead, she teaches “broad-ranging” courses and considers herself responsible for her students’ “general education—in which there are huge and lamentable gaps, thanks to the tragic decline of public education in this country.”
  • “There’s no doubt whatever,” she responds, “that I have had a radical gender dysphoria since earliest childhood. Never once in my life have I felt female.”
  • This strange alienation from standard human life certainly helped sharpen my powers of social observation,” she says, “and eventually made me a writer.” Her many years of researching and writing “Sexual Personae,” she adds, “exorcised a lot of my accumulated hostility toward the gender system.”
katherineharron

Covid-19: Why America has the world's most confirmed cases (opinion) - CNN - 0 views

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

shared by katherineharron on 27 Mar 20 - No Cached
  • On Thursday, we hit a grim watershed. The US overtook Italy and China as the country with the highest number of confirmed Covid-19 cases. This is a dire crisis and an extraordinary failure of President Donald Trump. Americans are suffering and dying because the Trump administration failed to act quickly and decisively to prevent the virus' spread. The US has now seen about 1,195 deaths and the number is rising rapidly.
  • On Thursday, the US saw an increase of more than 15,000 cases in one day -- a shocking surge that can be explained by both the spread of the virus and increased testing after weeks of shortages -- pushing the total number of confirmed cases over 82,000. China, in comparison, has reported 81,285 cases.
  • Trump bears direct responsibility for America's unpreparedness and failed response to the epidemic. Since Trump came into office, he has systematically taken apart our protective public health system. The pandemic unit at the National Security Council was dismantled in 2018 under his watch. Trump slashed the CDC's epidemic control teams in 39 countries, including China. And when the epidemic hit, Trump ignored it, downplayed it, and made repeated false claims. Even now, he spouts vulgar nonsense about restarting the economy by Easter when public health experts say the threat is going to persist for far longer.
  • ...1 more annotation...
  • On Thursday, we hit a grim watershed. The US overtook Italy and China as the country with the highest number of confirmed Covid-19 cases. This is a dire crisis and an extraordinary failure of President Donald Trump. Americans are suffering and dying because the Trump administration failed to act quickly and decisively to prevent the virus' spread. The US has now seen about 1,195 deaths and the number is rising rapidly.
Javier E

Why giving every American a check won't help the people who need the money the most - The Washington Post - 0 views

www.washingtonpost.com/...erican-1200-is-really-bad-idea

income pandemic plan US policy

shared by Javier E on 21 Mar 20 - No Cached
  • It is yet another sign of our political dysfunction that a government that dithered for weeks before getting serious about fighting a global pandemic now can’t take a few days for thoughtful debate about how to spend a trillion dollars to deal with the economic fallout.
  • It is not just an inefficient and ineffective way to stabilize the economy — it’s also a cynical ploy by President Trump and the Republican leaders in Congress to buy the next election.
  • The only reason this foolish proposal is under serious consideration is that it was cooked up in secret over the weekend by politicians spooked by the rout on the stock market, worried about losing the next election and desperate to show they are doing something “big” other than bailing out private industries.
  • ...2 more annotations...
  • There was no serious analysis done by professionals at the White House, Treasury or the Congressional Budget Office, no input from congressional committees, no consultation with Democrats and certainly no public debate.
  • “Give Every American $2,000, Immediately,” demanded the very serious people at the New York Times in Thursday’s lead editorial, a mishmash of economic nonsense, liberal grievances and Democratic talking points.
Javier E

Vanquish the Virus? Australia and New Zealand Aim to Show the Way - The New York Times - 0 views

www.nytimes.com/...new-zealand-coronavirus.html

science australia new zealand response pandemic Crisis leadership

shared by Javier E on 24 Apr 20 - No Cached
  • what Australia and New Zealand have already accomplished is a remarkable cause for hope. Scott Morrison of Australia, a conservative Christian, and Jacinda Ardern, New Zealand’s darling of the left, are both succeeding with throwback democracy — in which partisanship recedes, experts lead, and quiet coordination matters more than firing up the base.
  • . Elimination means reducing infections to zero in a geographic area with continued measures to control any new outbreak, and that may require extended travel bans. Other places that seemed to be keeping the virus at bay, such as China, Hong Kong and Singapore, have seen it rebound, usually with infections imported from overseas.
  • compared to Mr. Trump and leaders in Europe, Mr. Morrison and Ms. Ardern responded with more alacrity and with starker warnings.
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  • In both countries, the public initially resisted and then complied, in part because the information flowing from officials at every level was largely consistent.
  • Playing their own versions of explainer in chief, Mr. Morrison has veered toward conservative radio, while Ms. Ardern prefers Facebook Live. But they’ve both received praise from scientists for listening and adapting to evidence.
  • “It’s a case of politicians just not being in the way,” said Ian Mackay, an immunologist at the University of Queensland who has been involved in response planning for the pandemic. “It’s a mix of things, but I think it comes down to taking advice based on expertise.”
  • Australia and New Zealand have squashed the curve
  • Australia, a nation of 25 million people that had been on track for 153,000 cases by Easter, has recorded a total of 6,670 infections and 78 deaths. It has a daily growth rate of less than 1 percent, with per capita testing among the highest in the world.
  • New Zealand’s own daily growth rate, after soaring in March, is also below 1 percent, with 1,456 confirmed cases and 17 deaths. It has just 361 active cases in a country of five million.
  • These figures put the two countries closer to Taiwan and South Korea, which have controlled the virus’s spread for now, than to the United States and Europe — even places seen as success stories, like Germany.
  • It all started with scientists. In Australia, as soon as China released the genetic code for the coronavirus in early January, pathologists in public health laboratories started sharing plans for tests. In every state and territory, they jumped ahead of politicians.
  • The government then opened the budgetary floodgates to support suffering workers and add health care capacity. When infections started climbing, many of the labs and hospitals hired second and third rounds of scientists to help.
  • That collaboration set the tone. Many of the state and local task forces spurred on by Mr. Morrison’s early action have stayed in constant contact, drawing in academics who independently started to model the virus’s spread
  • The newly formed national cabinet has delivered a surprising level of consensus for a country with a loose federal system subject to high levels of discord among state premiers, whose roles and powers resemble those of American governors.
  • Dr. Michael Baker, a physician and professor at the University of Otago in Wellington, became a prominent voice outside the government pushing for elimination of the virus, not just its suppression.
  • In Australia, officials are mostly discussing elimination in private, as a potential side effect of a strategy they still describe as suppression
  • elimination would be a “nirvana” scenario — an achievement that would be tough to maintain without indefinite bans on international travel or 14-day quarantines until a vaccine arrives.
  • Like Dr. Anthony Fauci, the face of the American government’s scientific response, they are known for extensive public health pedigrees, calm demeanors and no-nonsense adherence to facts.
  • He and others like him at the local level are key factors in a revival of trust in government that has appeared in poll after poll lately, even as the two countries’ economies have cratered and people have been told to severely restrict their lives.
  • some scientists wonder if eliminating the virus with good management might rebuild some faith not just in democracy, but also in the value of expertise.
  • “Maybe we’ll see the return of science,” Dr. Mackay added. “I doubt it, but who knows.”
katherineharron

Fact check: False claims from Trump's White House briefing on coronavirus - CNNPolitics - 0 views

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

crisis trump

shared by katherineharron on 04 May 20 - No Cached
  • Trump delivered an indignant screed about claims that he was slow in responding to the coronavirus outbreak, repeatedly citing the travel restrictions on China he announced in late January and began in early February.
  • Trump also falsely claimed he has "total" authority over states' coronavirus restrictions
  • "He has since apologized and he said I did the right thing," Trump said
  • ...20 more annotations...
  • Rather, the campaign says Biden's January 31 accusations -- that Trump has a record of "hysterical xenophobia" and "fear mongering" -- were not about the travel restrictions at all.
  • Biden's campaign announced in early April that he supports Trump's travel restrictions on China, so part of Trump's Monday claim is correct.
  • Biden has not apologized for having called Trump xenophobic.
  • The President does not have "total" authority over coronavirus restrictions. Without seeking or requiring Trump's permission, governors, mayors and school district officials imposed the restrictions that have kept citizens at home and shut down schools and businesses, and it's those same officials who have the power to decide when to lift those restrictions.
  • Since this is a new virus that was first identified this year, the tests for it are newly created, not inherited from the Obama administration.
  • "He is lying. He is lying 100%. He is lying because he is trying to shift blame to others, even if the attempt is totally nonsensical,
  • "When somebody's the President of the United States, the authority is total, and that's the way it's got to be,"
  • Trump then said: "The authority of the President of the United States having to do with the subject we're talking about is total." And after speaking about local governments, he said, "They can't do anything without the approval of the President of the United States."
  • At Monday's briefing, Trump implied that he had inherited flawed coronavirus tests from President Barack Obama's administration.
  • "He can strongly encourage, advise, or even litigate whether states' authorities to restrict public movements re: shelter in place or stay home orders are warranted, but cannot tell sovereign governors to lift these orders all at once just because the federal government determines it is high time to do so,"
  • "This tweet is just false. The President has no formal legal authority to categorically override local or state shelter-in-place orders or to reopen schools and small businesses.
  • Trump did not personally shut down the economy
  • When CNN's Kaitlan Collins asked him who told him he has "total" authority, he did not answer directly, instead saying, "We're going to write up papers on this."
  • "Congress has delegated the President a bunch of powers for emergencies, but this isn't among them," Vladeck told CNN.
  • "I like to allow governors to make decisions without overruling them, because from a constitutional standpoint, that's the way it should be done. If I disagreed, I would overrule a governor, and I have that right to do it. But I'd rather have them -- you can call it 'federalist,' you can call it 'the Constitution,' but I call it 'the Constitution.' I would rather have them make their decisions."
  • "I did a ban on China, you think that was easy? Then I did a ban on Europe and many said it was an incredible thing to do."
  • It's misleading to call the travel restrictions Trump announced against China and Europe a ban because they contained multiple exemptions
  • The broader European travel suspension Trump announced on March 11 applied to the 26 countries in the Schengen Area, a European zone in which people can move freely across internal borders without being subjected to border checks.
  • Trump asserted on several occasions during Monday's briefing that governors across the country are satisfied with his administration's efforts to get states supplies and hospital capacity they need to handle coronavirus patients. Facts First: Trump's assertions ignore the fact that some governors have said this week that they still need medical equipment and are struggling with hospital bed capacity.
  • "I mean everybody still has tremendous needs on personal protective equipment and ventilators and all of these things that you keep hearing about. Everybody's fighting to find these things all over the -- all over the nation and all over the world."
Javier E

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

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

Just A Reminder That Trump Has Still Provided Zero Evidence Of Voter Fraud | The Huffington Post - 0 views

www.huffingtonpost.com/...ud_us_58b97af8e4b05cf0f3ffcb18

trump voter fraud politics us

shared by anonymous on 04 Mar 17 - No Cached
  • Just A Reminder That Trump Has Still Provided Zero Evidence Of Voter Fraud
  • President Donald Trump still hasn’t provided any evidence of voter fraud in the U.S., despite repeatedly claiming that it’s a widespread issue and that thousands of people voted illegally in New Hampshire in November. 
  • Trump, who has tapped Vice President Mike Pence to lead an investigation into the issue, first made the New Hampshire claim last month during a closed-door Oval Office meeting with Democratic and Republican senators. The president told the group that he lost the state and that former Sen. Kelly Ayotte (R) didn’t retain her seat because thousands of people had been bused in to the state to vote illegally.
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  • This insinuation that our elections are somehow tainted is deeply harmful, as it undermines the democratic process.
  • We should all let this unsubstantiated nonsense die down.
Javier E

Making Ignorance Great Again - The New York Times - 0 views

www.nytimes.com/...-gop-paris-climate-accord.html

post-factual post-truth gop trump ignorance crisis

shared by Javier E on 05 Jun 17 - No Cached
  • here’s the thing: What just happened on climate isn’t an unusual case — and Trump isn’t especially unusual for a modern Republican. For today’s G.O.P. doesn’t do substance; it doesn’t assemble evidence, or do analysis to formulate or even to justify its policy positions. Facts and hard thinking aren’t wanted, and anyone who tries to bring such things into the discussion is the enemy.
  • On climate change, influential conservatives have for years clung to what is basically a crazy conspiracy theory — that the overwhelming scientific consensus that the earth is warming due to greenhouse-gas emissions is a hoax, somehow coordinated by thousands of researchers around the world. And at this point this is effectively the mainstream Republican position.
  • Do G.O.P. leaders really think this conspiracy theory is true? The answer, surely, is that they don’t care. Truth, as something that exists apart from and in possible opposition to political convenience, is no longer part of their philosophical universe.
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  • bear in mind that so far Trump hasn’t faced a single crisis not of his own making. As George Orwell noted many years ago in his essay “In Front of Your Nose,” people can indeed talk nonsense for a very long time, without paying an obvious price. But “sooner or later a false belief bumps up against solid reality, usually on a battlefield.” Now there’s a happy thought.
Javier E

There Is No GOP Establishment or Base. Just Massive Resistance. - Talking Points Memo - 0 views

talkingpointsmemo.com/...r-base-just-massive-resistance

gop establishment base revolt whitelash radical

shared by Javier E on 29 Sep 17 - No Cached
  • Concretely, they were making claims and promises that were either factually ridiculous, politically unviable or unacceptable to a broad swath of the voting public. Eventually, you get elected and need to produce. By definition that’s never really possible: both because the claims and promises are nonsensical and unviable but also because a politics based on reclamation, revenge, and impulse is almost impossible to satisfy through normal legislative politics.
  • it’s not really a matter of two groups battling each other. It’s the fallout of a conservative movement engaging in massive resistance against the rest of the country and the inevitable cycle of extremity and betrayal that goes with that.
  • Last year we discussed at some length the way that the core of Trumpism was a revolt against social change in America driven overwhelmingly by white voters outside the major urban center
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  • Regardless of the interpretation, there’s broad agreement over the dynamic itself: it is a tactically aggressive but strategically defensive action by people who feel they are being overrun and losing what should be theirs.
  • A mix of partisan polarization, the built-in electoral advantages enjoyed by rural America, hyper-efficient gerrymandering and the concentration of Democratic voters in urban enclaves all give Republicans and the Trump base power significantly greater than its numbers. In the House and the Senate, Democrats can easily get more votes and remain in the minority. A GOP nominee can lose the popular vote and become President. It’s happened twice in the last five elections. So while I expect 2018 and 2020 will go quite badly for Trump and the Republicans, it is not at all impossible that they will get a minority of votes and retain all power.
  • the essential dynamic of early 21st century conservatism, an infinite loop of inflammatory and engaging promises, claims and demands which are mostly entirely unrealizable, creating a permanent cycle of establishmentism and grassroots’ betrayal which continues spinning forward even as the players in each category change.
Javier E

Republican tax cuts will hurt Americans. And Democrats will pay the price | Bruce Bartlett | Opinion | The Guardian - 0 views

www.theguardian.com/...republican-tax-cuts-democrats

tax cuts deficit economic history US politics clinton obama

shared by Javier E on 21 Nov 17 - No Cached
  • The theory was laid out almost 30 years ago by two Swedish economists, Torsten Persson and Lars EO Svensson.
  • they explained why a stubborn conservative legislator would intentionally run a big budget deficit.
  • It has to do with what economists call time inconsistency – the consequences of actions taken today may not appear until the future, when a different political party will be in power. Thus the credit or blame will accrue to that party rather than the one that implemented the policy, because voters tend to attribute whatever is happening today to the party in power today even if that party had nothing to do with it.
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  • Thus Barack Obama got blamed for a recession and resulting budget deficits he had nothing to do with originating.
  • Of course, another reason for those deficits is that Republicans systematically decimated the federal government’s revenue-raising capacity during the George W Bush administration with one huge tax cut after another
  • The payoff for this orgy of tax-cutting came when Obama took office. All of a sudden, Republicans noticed that there were large deficits and insisted that Obama do something about them right this minute! They even made the nonsensical argument that spending cuts would stimulate growth by reducing the burden of government.
  • Obama’s hands were tied by the deficit hawks in his own party as well and prevented from offering an economic stimulus adequate to offset the loss of aggregate demand resulting from the great recession that began in December 2007 on Bush’s watch. Obama even joined with Republicans to slash spending in the 2011 budget deal and put in place budget controls that made it virtually impossible to pursue any positive Democratic initiatives for the balance of his presidency. No wonder Trump won.
  • I think Republicans remember better than Democrats the lesson of 1993 as well. Bill Clinton was elected in 1992 on an activist agenda. But once in office, he was persuaded to reverse course and put all his efforts into deficit reduction.
  • Its key element was a significant tax increase that every Republican in Congress voted against. They said it would crash the economy, but was instead followed by an economic boom. Unfortunately, the boom didn’t become apparent until after the 1994 election in which Democrats took heavy losses – in large part because of the tax increase. Republicans got control of both houses of Congress for the first time in 40 years.
  • I believe that the same cycle will rerun over the next few years. Should Democrats get control of the House and/or Senate next year, Trump and his party will insist that deficit reduction be the only order of business. Automatic spending cuts resulting directly from the tax cut will start to bite, hurting the poor and middle class primarily, according to the Congressional Budget Office, and making them forget that they resulted from a huge tax give-away to the wealthy that increased the deficit by $1.5tn. Democrats will get much of the blame due to time-inconsistency.
  • Keep in mind that no matter how big the deficit gets from the tax cut Republicans are rushing to enact, none of them will ever vote to undo those cuts or raise taxes except, perhaps, in ways that further burden the poor, such as raising the gasoline tax. That is because they all signed a tax pledge promising never to raise taxes. Therefore, any deficit reduction will either consist solely of spending cuts or pass with only Democratic votes, as was the case in 1993.
  • Grover Norquist, planned it this way. I doubt he has ever read Persson and Svensson, but understood intuitively that the tax pledge was guaranteed to ratchet down the size of government forever. It wouldn’t happen all at once, but over a period of decades. The history of fiscal policy since the pledge was originated in 1988 is, sadly, proof that it has worked exactly as he hoped.
  • The Democrats’ only hope is to defeat the tax cut in its entirety and not be seduced by Republican efforts to tilt it more in favor of the middle class. Once the deficit is programmed to increase by another $1.5tn the Republican trap will be set and Democrats will again be on the path to cleaning up their fiscal mess. Just say no to tax cuts is my advice.
Javier E

Ben Shapiro, a Provocative 'Gladiator,' Battles to Win Young Conservatives - The New York Times - 0 views

www.nytimes.com/...ben-shapiro-conservative.html

conservatism conservative youth champion culture campus

shared by Javier E on 24 Nov 17 - No Cached
  • “He’ll never concede anything to the left,” said William Nardi, a college student in Boston, who used to look up to Mr. Shapiro. “He’s saying the left is wrong and I’m right. Kids love that. All they care about is this feeling that they are right and that their identity is preserved. That’s what he gives them.”
  • Conservatives say he is a force for good. Liberals may not like his conclusions, but they are guiding young people at a time when the conservative movement is adrift and ideas of white nationalism are competing for their attention
  • “There is a hunger in conservative millennial land for a different kind of voice,” Mr. French said. “They want someone who will unapologetically stand up for conservative values, but who is also articulating a movement they can feel proud of.”
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  • “There’s a real battle for hearts and minds going on right now and Ben is one of the main warriors,” said David French, a columnist for National Review. Mr. French calls Mr. Shapiro a “principled gladiator.” His aggressive tone draws in audiences, he said, but he does not attack unfairly, stoke anger for the sake of it, or mischaracterize his opponents’ positions. He even hits his own side,
  • “He appeals to the better angels of his audience’s nature, while still being a pugilist, and that’s quite a skill,” Mr. French said.
  • He is less established than Sean Hannity or Rush Limbaugh, but his audience is younger. And instead of hunkering down in a studio, Mr. Shapiro travels the country, speaking at colleges (he’s been to 37 since early last year) and on panels.
  • you listen to Ben Shapiro and you are likely to be both entertained and enlightened,” said Charlie Sykes, a conservative pundit and Trump critic. “He’s high octane. He reads books. His mind works really fast. He likes to get under people’s skin. He’s clearly part of this younger generation. I could imagine Bill Buckley looking down and smiling.”
  • Mr. Shapiro, an Orthodox Jew, was one of the first to call out the alt-right movement, denouncing it as racist and anti-Semitic at a time when most people saw it as counterculture and cool. He paid a price. He received 38 percent of all anti-Semitic tweets in 2016, the largest single share, according to the Anti-Defamation League.
  • Mr. Yiannopoulos, a protégé of Mr. Bannon, was good at shocking audiences, saying things like “feminism is cancer.” But critics say that he was empty of ideas, a kind of nihilistic rodeo clown who was not even conservative. Mr. Shapiro broke with Mr. Bannon last year, saying Breitbart had become a propaganda tool for Mr. Trump.
  • “Trump won the nomination because he was anti-left, not because of any political viewpoints,” Mr. Shapiro said in an interview. “He was slapping people on the left and people on the right went, ‘Yeah, those people need to be slapped!’”
  • But Mr. Shapiro does it too. He thinks it’s easy to provoke the left, which he says has become intellectually flabby after decades of cultural dominance. It’s not good at arguing and relies instead on taboos and punishing people who violate them. That is the essence of his stump speech.
  • “Way down at the bottom are white straight males. Those are people whose opinions do not matter at all. Because those are the people who are the beneficiaries of the system. They don’t get to talk about the system because they were the ones who built the system.”
  • Mr. Shapiro says he’s about more than tribal polemics. In an age of combative politics, you have to be a fighter to be in the game. And he says he’s willing to defend conservatism against those on the right as well as the left.
  • “I am trying to militantly defend conservative ideas,” he said. “I’m not going to be anti-left for the sake of it.”
  • Critics say that is great red meat for his audience, but it’s nonsense. Even if straight white males are low on the left’s pecking order, they have most of the power in Washington, in statehouses, in every corporate boardroom. They run America.
Javier E

If Democracy Is Dying, Why Are Democrats So Complacent? - The Atlantic - 0 views

www.theatlantic.com/...618964

democracy threat right-wing authoritarian 2021 crisis politics policy

shared by Javier E on 24 May 21 - No Cached
  • If you’ve followed recent Democratic messaging, you’ll have heard that American democracy is under serious attack by the Republican Party, representing an existential threat to the country.
  • If you’ve followed Democratic lawmaking, you’d be forgiven for thinking that the threat is actually a rather piddling one. The disconnect, in this case, isn’t attributable to Democratic embellishment, but to inexcusable complacency.
  • When it came to the third, Biden was both pointed and emphatic, tying the events of January 6 and the broader effort to delegitimize November’s election to a wider crisis of democracy. “Congress,” he declared, “should pass H.R. 1 and the John Lewis Voting Rights Act and send them to my desk right away.”
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  • In his first address to Congress, last month, President Joe Biden established three basic themes—each one invoked in a language of crisis and political urgency: “The worst pandemic in a century. The worst economic crisis since the Great Depression. The worst attack on our democracy since the Civil War.”
  • Suffice it to say, a concerted right-wing effort really is under way to limit popular democracy and suppress votes.
  • So what are Democrats doing about it? In a legislative sense at least, a cogent and comprehensive response is already in the works, in the form of the two bills cited by Biden in his congressional address. If realized, the John Lewis Voting Rights Act and H.R. 1 (also known as the For the People Act) would constitute the most sweeping acts of democratic reform undertaken in decades. The latter alone would establish automatic national voter registration, independent redistricting commissions for House seats to prevent gerrymandering, expanded mail-in voting, and a number of new measures to reduce the overbearing influence of organized money.
  • If Democrats plan to match their rhetoric with action, they must train public attention not only on the existential problem of the Republican assault on voting, but also on the need to eliminate the main obstacle to countering that assault. This means doing whatever it takes to bring holdout senators onside, in private or in public.
  • Even with the filibuster removed or substantially modified, H.R. 1 and the John Lewis Voting Rights Act would still face barriers to becoming law. But to simply accept these barriers is nonsensical, the product of a fraudulent and conservative “realism” that is really defeatism by any other name.
  • What, after all, is more important: the death of democracy, or the preservation of a Senate tradition that has been leveraged for decades to protect conservative minority rule?
Javier E

Musa Okwonga: 'Boys don't learn shamelessness at Eton, it is where they perfect it' | Books | The Guardian - 0 views

www.theguardian.com/...on-it-is-where-they-perfect-it

private school UK elite class upper class arrogance racism shame network Politics conservative tory

shared by Javier E on 10 Apr 21 - No Cached
  • Boys who look at me like this belong to a class that everyone refers to as “the lads”, and they seem exempt from generally accepted codes of behaviour. The lads intrigue me from the moment I arrive at school. They are fascinating because they seem to defy all social conventions
  • I have been told my entire life that it is important to get on with people in order to succeed, but these peers of mine often seem supremely uninterested in that.
  • My school never creates the lads – they arrive there with the core of their egos fully formed – but it frequently seems to end up rewarding them with some of the most senior positions in the student body. The lads have long ago worked out, or been told, that what matters is not being good-natured but achieving high office. In a system where boys are raised to be deferential to those in authority, they know that if they merely gain prestige, then personal popularity will follow.
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  • The school’s power structure is strange to me. The school prefects are not appointed by staff, or elected via secret ballot by their own year. Instead they are chosen by the prefects in the year above. The result is that if a boy wishes to be socially prominent at school, there are only twenty people whose approval he truly needs
  • I watch boys campaign for election as prefects with a vigour that I will later see in the world of politics, and I will realise that this is the kind of place where these politicians learned it, that this is what they mean by networking
  • Networking is the art of laughing a little longer and louder than necessary at the jokes of the person whose patronage you seek, of standing silently by their shoulders when they are making a nonsensical argument, of hanging around just in case they need an extra pint, of strategically making sure you are in the same place as them on holiday. It is the least dignified behaviour I can imagine, but I will see boys carry it out with such ease that it appears to be genetic.
  • I think a great deal about the English concept of fair play: the idea that there are some things that are simply not done. The older I get, the more I wonder how much that concept was created to keep people of a certain social class in their place
  • I look at the most confident people in my year and I realise that the greatest gift that has been bestowed upon them is that of shamelessness.
  • Shamelessness is the superpower of a certain section of the English upper classes. While so many other people in the country are hamstrung by the deference and social embarrassment they have been taught since birth, the upper classes calmly parade on through the streets and boardrooms to claim the spoils
  • They don’t learn shamelessness at Eton, but this is where they perfect it.
Javier E

How America Went Haywire - The Atlantic - 0 views

www.theatlantic.com/...534231

reality truth irrationality crisis culture trump history politics post-factual post-truth

shared by Javier E on 10 Aug 17 - No Cached
  • You are entitled to your own opinion, but you are not entitled to your own facts.
  • Why are we like this?The short answer is because we’re Americans—because being American means we can believe anything we want; that our beliefs are equal or superior to anyone else’s, experts be damned.
  • The word mainstream has recently become a pejorative, shorthand for bias, lies, oppression by the elites.
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  • Yet the institutions and forces that once kept us from indulging the flagrantly untrue or absurd—media, academia, government, corporate America, professional associations, respectable opinion in the aggregate—have enabled and encouraged every species of fantasy over the past few decades.
  • Our whole social environment and each of its overlapping parts—cultural, religious, political, intellectual, psychological—have become conducive to spectacular fallacy and truthiness and make-believe. There are many slippery slopes, leading in various directions to other exciting nonsense. During the past several decades, those naturally slippery slopes have been turned into a colossal and permanent complex of interconnected, crisscrossing bobsled tracks, which Donald Trump slid down right into the White House.
  • Esalen is a mother church of a new American religion for people who think they don’t like churches or religions but who still want to believe in the supernatural. The institute wholly reinvented psychology, medicine, and philosophy, driven by a suspicion of science and reason and an embrace of magical thinking
  • The great unbalancing and descent into full Fantasyland was the product of two momentous changes. The first was a profound shift in thinking that swelled up in the ’60s; since then, Americans have had a new rule written into their mental operating systems: Do your own thing, find your own reality, it’s all relative.
  • The second change was the onset of the new era of information. Digital technology empowers real-seeming fictions of the ideological and religious and scientific kinds. Among the web’s 1 billion sites, believers in anything and everything can find thousands of fellow fantasists, with collages of facts and “facts” to support them
  • Today, each of us is freer than ever to custom-make reality, to believe whatever and pretend to be whoever we wish. Which makes all the lines between actual and fictional blur and disappear more easily. Truth in general becomes flexible, personal, subjective. And we like this new ultra-freedom, insist on it, even as we fear and loathe the ways so many of our wrongheaded fellow Americans use it.
  • we are the global crucible and epicenter. We invented the fantasy-industrial complex; almost nowhere outside poor or otherwise miserable countries are flamboyant supernatural beliefs so central to the identities of so many people.
  • We’re still rich and free, still more influential and powerful than any other nation, practically a synonym for developed country. But our drift toward credulity, toward doing our own thing, toward denying facts and having an altogether uncertain grip on reality, has overwhelmed our other exceptional national traits and turned us into a less developed country.
  • For most of our history, the impulses existed in a rough balance, a dynamic equilibrium between fantasy and reality, mania and moderation, credulity and skepticism.
  • It was a headquarters for a new religion of no religion, and for “science” containing next to no science. The idea was to be radically tolerant of therapeutic approaches and understandings of reality, especially if they came from Asian traditions or from American Indian or other shamanistic traditions. Invisible energies, past lives, astral projection, whatever—the more exotic and wondrous and unfalsifiable, the better.
  • These influential critiques helped make popular and respectable the idea that much of science is a sinister scheme concocted by a despotic conspiracy to oppress people. Mental illness, both Szasz and Laing said, is “a theory not a fact.”
  • The Greening of America may have been the mainstream’s single greatest act of pandering to the vanity and self-righteousness of the new youth. Its underlying theoretical scheme was simple and perfectly pitched to flatter young readers: There are three types of American “consciousness,” each of which “makes up an individual’s perception of reality … his ‘head,’ his way of life.” Consciousness I people were old-fashioned, self-reliant individualists rendered obsolete by the new “Corporate State”—essentially, your grandparents. Consciousness IIs were the fearful and conformist organization men and women whose rationalism was a tyrannizing trap laid by the Corporate State—your parents.
  • And then there was Consciousness III, which had “made its first appearance among the youth of America,” “spreading rapidly among wider and wider segments of youth, and by degrees to older people.” If you opposed the Vietnam War and dressed down and smoked pot, you were almost certainly a III. Simply by being young and casual and undisciplined, you were ushering in a new utopia.
  • Reich was half-right. An epochal change in American thinking was under way and “not, as far as anybody knows, reversible … There is no returning to an earlier consciousness.” His wishful error was believing that once the tidal surge of new sensibility brought down the flood walls, the waters would flow in only one direction, carving out a peaceful, cooperative, groovy new continental utopia, hearts and minds changed like his, all of America Berkeleyized and Vermontified. Instead, Consciousness III was just one early iteration of the anything-goes, post-reason, post-factual America enabled by the tsunami.
  • During the ’60s, large swaths of academia made a turn away from reason and rationalism as they’d been understood. Many of the pioneers were thoughtful, their work fine antidotes to postwar complacency. The problem was the nature and extent of their influence at that particular time, when all premises and paradigms seemed up for grabs. That is, they inspired half-baked and perverse followers in the academy, whose arguments filtered out into the world at large: All approximations of truth, science as much as any fable or religion, are mere stories devised to serve people’s needs or interests. Reality itself is a purely social construction, a tableau of useful or wishful myths that members of a society or tribe have been persuaded to believe. The borders between fiction and nonfiction are permeable, maybe nonexistent.
  • The delusions of the insane, superstitions, and magical thinking? Any of those may be as legitimate as the supposed truths contrived by Western reason and science. The takeaway: Believe whatever you want, because pretty much everything is equally true and false.
  • over in sociology, in 1966 a pair of professors published The Social Construction of Reality, one of the most influential works in their field. Not only were sanity and insanity and scientific truth somewhat dubious concoctions by elites, Peter Berger and Thomas Luckmann explained—so was everything else. The rulers of any tribe or society do not just dictate customs and laws; they are the masters of everyone’s perceptions, defining reality itself
  • Over in anthropology, where the exotic magical beliefs of traditional cultures were a main subject, the new paradigm took over completely—don’t judge, don’t disbelieve, don’t point your professorial finger.
  • then isn’t everyone able—no, isn’t everyone obliged—to construct their own reality? The book was timed perfectly to become a foundational text in academia and beyond.
  • To create the all-encompassing stage sets that everyone inhabits, rulers first use crude mythology, then more elaborate religion, and finally the “extreme step” of modern science. “Reality”? “Knowledge”? “If we were going to be meticulous,” Berger and Luckmann wrote, “we would put quotation marks around the two aforementioned terms every time we used them.” “What is ‘real’ to a Tibetan monk may not be ‘real’ to an American businessman.”
  • In the ’60s, anthropology decided that oracles, diviners, incantations, and magical objects should be not just respected, but considered equivalent to reason and science. If all understandings of reality are socially constructed, those of Kalabari tribesmen in Nigeria are no more arbitrary or faith-based than those of college professors.
  • Even the social critic Paul Goodman, beloved by young leftists in the ’60s, was flabbergasted by his own students by 1969. “There was no knowledge,” he wrote, “only the sociology of knowledge. They had so well learned that … research is subsidized and conducted for the benefit of the ruling class that they did not believe there was such a thing as simple truth.”
  • Ever since, the American right has insistently decried the spread of relativism, the idea that nothing is any more correct or true than anything else. Conservatives hated how relativism undercut various venerable and comfortable ruling ideas—certain notions of entitlement (according to race and gender) and aesthetic beauty and metaphysical and moral certaint
  • Conservatives are correct that the anything-goes relativism of college campuses wasn’t sequestered there, but when it flowed out across America it helped enable extreme Christianities and lunacies on the right—gun-rights hysteria, black-helicopter conspiracism, climate-change denial, and more.
  • Elaborate paranoia was an established tic of the Bircherite far right, but the left needed a little time to catch up. In 1964, a left-wing American writer published the first book about a JFK conspiracy, claiming that a Texas oilman had been the mastermind, and soon many books were arguing that the official government inquiry had ignored the hidden conspiracies.
  • Conspiracy became the high-end Hollywood dramatic premise—Chinatown, The Conversation, The Parallax View, and Three Days of the Condor came out in the same two-year period. Of course, real life made such stories plausible. The infiltration by the FBI and intelligence agencies of left-wing groups was then being revealed, and the Watergate break-in and its cover-up were an actual criminal conspiracy. Within a few decades, the belief that a web of villainous elites was covertly seeking to impose a malevolent global regime made its way from the lunatic right to the mainstream.
  • t more and more people on both sides would come to believe that an extraordinarily powerful cabal—international organizations and think tanks and big businesses and politicians—secretly ran America.
  • Each camp, conspiracists on the right and on the left, was ostensibly the enemy of the other, but they began operating as de facto allies. Relativist professors enabled science-denying Christians, and the antipsychiatry craze in the ’60s appealed simultaneously to left-wingers and libertarians (as well as to Scientologists). Conspiracy theories were more of a modern right-wing habit before people on the left signed on. However, the belief that the federal government had secret plans to open detention camps for dissidents sprouted in the ’70s on the paranoid left before it became a fixture on the right.
  • Extreme religious and quasi-religious beliefs and practices, Christian and New Age and otherwise, didn’t subside, but grew and thrived—and came to seem unexceptional.
  • Until we’d passed through the ’60s and half of the ’70s, I’m pretty sure we wouldn’t have given the presidency to some dude, especially a born-again Christian, who said he’d recently seen a huge, color-shifting, luminescent UFO hovering near him.
  • Starting in the ’80s, loving America and making money and having a family were no longer unfashionable.The sense of cultural and political upheaval and chaos dissipated—which lulled us into ignoring all the ways that everything had changed, that Fantasyland was now scaling and spreading and becoming the new normal. What had seemed strange and amazing in 1967 or 1972 became normal and ubiquitous.
  • For most of the 20th century, national news media had felt obliged to pursue and present some rough approximation of the truth rather than to promote a truth, let alone fictions. With the elimination of the Fairness Doctrine, a new American laissez-faire had been officially declared. If lots more incorrect and preposterous assertions circulated in our mass media, that was a price of freedom. If splenetic commentators could now, as never before, keep believers perpetually riled up and feeling the excitement of being in a mob, so be it.
  • Relativism became entrenched in academia—tenured, you could say
  • as he wrote in 1986, “the secret of theory”—this whole intellectual realm now called itself simply “theory”—“is that truth does not exist.”
  • After the ’60s, truth was relative, criticizing was equal to victimizing, individual liberty became absolute, and everyone was permitted to believe or disbelieve whatever they wished. The distinction between opinion and fact was crumbling on many fronts.
  • America didn’t seem as weird and crazy as it had around 1970. But that’s because Americans had stopped noticing the weirdness and craziness. We had defined every sort of deviancy down. And as the cultural critic Neil Postman put it in his 1985 jeremiad about how TV was replacing meaningful public discourse with entertainment, we were in the process of amusing ourselves to death.
  • In 1998, as soon as we learned that President Bill Clinton had been fellated by an intern in the West Wing, his popularity spiked. Which was baffling only to those who still thought of politics as an autonomous realm, existing apart from entertainment
  • Just before the Clintons arrived in Washington, the right had managed to do away with the federal Fairness Doctrine, which had been enacted to keep radio and TV shows from being ideologically one-sided. Until then, big-time conservative opinion media had consisted of two magazines, William F. Buckley Jr.’s biweekly National Review and the monthly American Spectator, both with small circulations. But absent a Fairness Doctrine, Rush Limbaugh’s national right-wing radio show, launched in 1988, was free to thrive, and others promptly appeared.
  • I’m pretty certain that the unprecedented surge of UFO reports in the ’70s was not evidence of extraterrestrials’ increasing presence but a symptom of Americans’ credulity and magical thinking suddenly unloosed. We wanted to believe in extraterrestrials, so we did.
  • Limbaugh’s virtuosic three hours of daily talk started bringing a sociopolitical alternate reality to a huge national audience. Instead of relying on an occasional magazine or newsletter to confirm your gnarly view of the world, now you had talk radio drilling it into your head for hours every day.
  • Fox News brought the Limbaughvian talk-radio version of the world to national TV, offering viewers an unending and immersive propaganda experience of a kind that had never existed before.
  • Over the course of the century, electronic mass media had come to serve an important democratic function: presenting Americans with a single shared set of facts. Now TV and radio were enabling a reversion to the narrower, factional, partisan discourse that had been normal in America’s earlier centuries.
  • there was also the internet, which eventually would have mooted the Fairness Doctrine anyhow. In 1994, the first modern spam message was sent, visible to everyone on Usenet: global alert for all: jesus is coming soon. Over the next year or two, the masses learned of the World Wide Web. The tinder had been gathered and stacked since the ’60s, and now the match was lit and thrown
  • After the ’60s and ’70s happened as they happened, the internet may have broken America’s dynamic balance between rational thinking and magical thinking for good.
  • Before the web, cockamamy ideas and outright falsehoods could not spread nearly as fast or as widely, so it was much easier for reason and reasonableness to prevail. Before the web, institutionalizing any one alternate reality required the long, hard work of hundreds of full-time militants. In the digital age, however, every tribe and fiefdom and principality and region of Fantasyland—every screwball with a computer and an internet connection—suddenly had an unprecedented way to instruct and rile up and mobilize believers
  • Why did Senator Daniel Patrick Moynihan begin remarking frequently during the ’80s and ’90s that people were entitled to their own opinions but not to their own facts? Because until then, that had not been necessary to say
  • Reason remains free to combat unreason, but the internet entitles and equips all the proponents of unreason and error to a previously unimaginable degree. Particularly for a people with our history and propensities, the downside of the internet seems at least as profound as the upside.
  • On the internet, the prominence granted to any factual assertion or belief or theory depends on the preferences of billions of individual searchers. Each click on a link is effectively a vote pushing that version of the truth toward the top of the pile of results.
  • Exciting falsehoods tend to do well in the perpetual referenda, and become self-validating. A search for almost any “alternative” theory or belief seems to generate more links to true believers’ pages and sites than to legitimate or skeptical ones, and those tend to dominate the first few pages of result
  • If more and more of a political party’s members hold more and more extreme and extravagantly supernatural beliefs, doesn’t it make sense that the party will be more and more open to make-believe in its politics?
  • an individual who enters the communications system pursuing one interest soon becomes aware of stigmatized material on a broad range of subjects. As a result, those who come across one form of stigmatized knowledge will learn of others, in connections that imply that stigmatized knowledge is a unified domain, an alternative worldview, rather than a collection of unrelated ideas.
  • Academic research shows that religious and supernatural thinking leads people to believe that almost no big life events are accidental or random. As the authors of some recent cognitive-science studies at Yale put it, “Individuals’ explicit religious and paranormal beliefs” are the best predictors of their “perception of purpose in life events”—their tendency “to view the world in terms of agency, purpose, and design.”
  • Americans have believed for centuries that the country was inspired and guided by an omniscient, omnipotent planner and interventionist manager. Since the ’60s, that exceptional religiosity has fed the tendency to believe in conspiracies.
  • Oliver and Wood found the single strongest driver of conspiracy belief to be belief in end-times prophecies.
  • People on the left are by no means all scrupulously reasonable. Many give themselves over to the appealingly dubious and the untrue. But fantastical politics have become highly asymmetrical. Starting in the 1990s, America’s unhinged right became much larger and more influential than its unhinged left. There is no real left-wing equivalent of Sean Hannity, let alone Alex Jones. Moreover, the far right now has unprecedented political power; it controls much of the U.S. government.
  • Why did the grown-ups and designated drivers on the political left manage to remain basically in charge of their followers, while the reality-based right lost out to fantasy-prone true believers?
  • One reason, I think, is religion. The GOP is now quite explicitly Christian
  • , as the Syracuse University professor Michael Barkun saw back in 2003 in A Culture of Conspiracy, “such subject-specific areas as crank science, conspiracist politics, and occultism are not isolated from one another,” but ratherthey are interconnected. Someone seeking information on UFOs, for example, can quickly find material on antigravity, free energy, Atlantis studies, alternative cancer cures, and conspiracy.
  • Religion aside, America simply has many more fervid conspiracists on the right, as research about belief in particular conspiracies confirms again and again. Only the American right has had a large and organized faction based on paranoid conspiracism for the past six decades.
  • The right has had three generations to steep in this, its taboo vapors wafting more and more into the main chambers of conservatism, becoming familiar, seeming less outlandish. Do you believe that “a secretive power elite with a globalist agenda is conspiring to eventually rule the world through an authoritarian world government”? Yes, say 34 percent of Republican voters, according to Public Policy Polling.
  • starting in the ’90s, the farthest-right quarter of Americans, let’s say, couldn’t and wouldn’t adjust their beliefs to comport with their side’s victories and the dramatically new and improved realities. They’d made a god out of Reagan, but they ignored or didn’t register that he was practical and reasonable, that he didn’t completely buy his own antigovernment rhetoric.
  • Another way the GOP got loopy was by overdoing libertarianism
  • Republicans are very selective, cherry-picking libertarians: Let business do whatever it wants and don’t spoil poor people with government handouts; let individuals have gun arsenals but not abortions or recreational drugs or marriage with whomever they wish
  • For a while, Republican leaders effectively encouraged and exploited the predispositions of their variously fantastical and extreme partisans
  • Karl Rove was stone-cold cynical, the Wizard of Oz’s evil twin coming out from behind the curtain for a candid chat shortly before he won a second term for George W. Bush, about how “judicious study of discernible reality [is] … not the way the world really works anymore.” These leaders were rational people who understood that a large fraction of citizens don’t bother with rationality when they vote, that a lot of voters resent the judicious study of discernible reality. Keeping those people angry and frightened won them elections.
  • But over the past few decades, a lot of the rabble they roused came to believe all the untruths. “The problem is that Republicans have purposefully torn down the validating institutions,”
  • “They have convinced voters that the media cannot be trusted; they have gotten them used to ignoring inconvenient facts about policy; and they have abolished standards of discourse.”
  • What had been the party’s fantastical fringe became its middle. Reasonable Republicanism was replaced by absolutism: no new taxes, virtually no regulation, abolish the EPA and the IRS and the Federal Reserve.
  • The Christian takeover happened gradually, but then quickly in the end, like a phase change from liquid to gas. In 2008, three-quarters of the major GOP presidential candidates said they believed in evolution, but in 2012 it was down to a third, and then in 2016, just one did
  • A two-to-one majority of Republicans say they “support establishing Christianity as the national religion,” according to Public Policy Polling.
  • Although constitutionally the U.S. can have no state religion, faith of some kind has always bordered on mandatory for politicians.
  • What connects them all, of course, is the new, total American embrace of admixtures of reality and fiction and of fame for fame’s sake. His reality was a reality show before that genre or term existed
  • When he entered political show business, after threatening to do so for most of his adult life, the character he created was unprecedented—presidential candidate as insult comic with an artificial tan and ridiculous hair, shamelessly unreal and whipped into shape as if by a pâtissier.
  • Republicans hated Trump’s ideological incoherence—they didn’t yet understand that his campaign logic was a new kind, blending exciting tales with a showmanship that transcends ideology.
  • Trump waited to run for president until he sensed that a critical mass of Americans had decided politics were all a show and a sham. If the whole thing is rigged, Trump’s brilliance was calling that out in the most impolitic ways possible, deriding his straight-arrow competitors as fakers and losers and liars—because that bullshit-calling was uniquely candid and authentic in the age of fake.
  • Trump took a key piece of cynical wisdom about show business—the most important thing is sincerity, and once you can fake that, you’ve got it made—to a new level: His actual thuggish sincerity is the opposite of the old-fashioned, goody-goody sanctimony that people hate in politicians.
  • Trump’s genius was to exploit the skeptical disillusion with politics—there’s too much equivocating; democracy’s a charade—but also to pander to Americans’ magical thinking about national greatness. Extreme credulity is a fraternal twin of extreme skepticism.
  • Trump launched his political career by embracing a brand-new conspiracy theory twisted around two American taproots—fear and loathing of foreigners and of nonwhites.
  • The fact-checking website PolitiFact looked at more than 400 of his statements as a candidate and as president and found that almost 50 percent were false and another 20 percent were mostly false.
  • He gets away with this as he wouldn’t have in the 1980s or ’90s, when he first talked about running for president, because now factual truth really is just one option. After Trump won the election, he began referring to all unflattering or inconvenient journalism as “fake news.”
  • indeed, their most honest defense of his false statements has been to cast them practically as matters of religious conviction—he deeply believes them, so … there. When White House Press Secretary Sean Spicer was asked at a press conference about the millions of people who the president insists voted illegally, he earnestly reminded reporters that Trump “has believed that for a while” and “does believe that” and it’s “been a long-standing belief that he’s maintained” and “it’s a belief that he has maintained for a while.”
  • Which is why nearly half of Americans subscribe to that preposterous belief themselves. And in Trump’s view, that overrides any requirement for facts.
  • he idea that progress has some kind of unstoppable momentum, as if powered by a Newtonian law, was always a very American belief. However, it’s really an article of faith, the Christian fantasy about history’s happy ending reconfigured during and after the Enlightenment as a set of modern secular fantasies
  • I really can imagine, for the first time in my life, that America has permanently tipped into irreversible decline, heading deeper into Fantasyland. I wonder whether it’s only America’s destiny, exceptional as ever, to unravel in this way. Or maybe we’re just early adopters, the canaries in the global mine
  • I do despair of our devolution into unreason and magical thinking, but not everything has gone wrong.
  • I think we can slow the flood, repair the levees, and maybe stop things from getting any worse. If we’re splitting into two different cultures, we in reality-based America—whether the blue part or the smaller red part—must try to keep our zone as large and robust and attractive as possible for ourselves and for future generations
  • We need to firmly commit to Moynihan’s aphorism about opinions versus facts. We must call out the dangerously untrue and unreal
  • do not give acquaintances and friends and family members free passes. If you have children or grandchildren, teach them to distinguish between true and untrue as fiercely as you do between right and wrong and between wise and foolish.
  • How many Americans now inhabit alternate realities?
  • reams of survey research from the past 20 years reveal a rough, useful census of American credulity and delusion. By my reckoning, the solidly reality-based are a minority, maybe a third of us but almost certainly fewer than half.
  • Only a third of us, for instance, don’t believe that the tale of creation in Genesis is the word of God. Only a third strongly disbelieve in telepathy and ghosts. Two-thirds of Americans believe that “angels and demons are active in the world.”
  • A third of us believe not only that global warming is no big deal but that it’s a hoax perpetrated by scientists, the government, and journalists. A third believe that our earliest ancestors were humans just like us; that the government has, in league with the pharmaceutical industry, hidden evidence of natural cancer cures; that extraterrestrials have visited or are visiting Earth.
Javier E

The purging of Liz Cheney is about much more than the future of the GOP - The Washington Post - 0 views

www.washingtonpost.com/...b-ab43-bebddc5a0f65_story.html

cheney gop Politics crisis us democracy trump truth

shared by Javier E on 16 May 21 - No Cached
  • It is far more than a case of internecine warfare, as a Democrat who has been in many partisan battles against GOP candidates said in a private email praising Cheney. “As regards the politics of the moment, Cheney needs affirmation and a megaphone,” wrote the Democrat, who spoke on the condition of anonymity to express himself freely. “She is preaching for principle — and that is important. This is so far above partisan nonsense. We must all understand what she is doing and applaud it.”
  • The maneuvering of recent days, the resistance to truth-telling and action in the states all point to something worrisome. That is the prospect of a wider and more persistent effort to challenge the legitimate results of the 2022 or 2024 elections, if they go against the GOP.
Javier E

Ibram X. Kendi on "How to Be an Antiracist": Racism and capitalism "will ultimately die together" | Salon.com - 0 views

www.salon.com/...m-will-ultimately-die-together

anti-racism kendi

shared by Javier E on 17 May 21 - No Cached
  • "antiracism" itself — meaning those who are making the case that there's nothing wrong with a particular racial group — which means literally creating racial equity
  • In order for us to create a different type of America where Obama is more representative than Trump, we have to transform systems and policies and ideas in a pretty radical way. This involves not just one person in a particular office. The change needs to be more deep-seated and widespread.
  • In "How to Be an Antiracist," I identify racism and capitalism as "the conjoined twins." They essentially have the same body with different faces and different personalities
  • ...20 more annotations...
  • When the conversation is approached from what is commonly considered to be "discrimination," as opposed to outcomes, the framing is totally different.
  • The term "racial capitalism" — which is essentially this fusion of racism and capitalism — is a more effective way for us to understand those dynamics, those forces of history. I think the term "conjoined twins" allows for the recognition of racism and capitalism essentially being so closely tied together, No. 1 and No. 2.
  • The history of capitalism cannot be properly understood without understanding the history of racism. Racism and capitalism emerged simultaneously, they have grown together, they have ravaged together — and one day they'll ultimately die together.
  • By comparison, when you have a lily-white classroom with a fixed number of seats and you have a policy that effectively bars or reduces the number of white people entering the room until you get to a more equitable and representative number of people in that room, to me that's antiracist. That is a policy that leads to equity.
  • what if we had a conversation that is rooted in inequities and then we assess policies based on those criteria? From that premise and framework, a reasonable person cannot look at affirmative action programs and say that they are racist because the goal of such programs is to reduce racial inequity.
  • We should actually rethink the term "discrimination" itself. Instead of using the term "racial discrimination" and saying that that is fundamentally bad, we should actually use the terms "racist" and "antiracist discrimination."
  • For example, let's say you have a lily-white classroom and the policies allowing that lily-white classroom to stay lily-white involves continuously barring black people at the door. We should call that policy and discriminatory action "racist."
  •  In terms of principles, antiracism is the recognition that there is nothing wrong or right with any racial group
  • I also hope that people who are antiracist will get into positions of power at a federal level, and also at the local level, and then put into place policies that allow democracy to exist and thrive.
  • And because there's nothing inferior or superior about any racial group, inequities in our society must be the result of racist policies that are being supported by racist power structures and institutions or racist policymakers.
  • What's absolutely critical is that we should stop using the phrase and broader language of "not racist." We should stop saying, "I'm not racist," because when you use that term as someone who is opposed to Trump, and as someone who is opposed to white supremacy, you are opening the door to allowing them to use that term.
  • Instead of using the language of "I'm not a racist" the framing should be about antiracism. None of these real racists are saying that they are antiracists. That is how they should be challenged.
  • when a well-intentioned white person asks a black person for guidance about fighting racism, how do you suggest we as black folks should respond?
  • One of the reasons why I wrote "How to Be an Antiracist" is so I can just refer them to the book or some other expert on the topic.
  • I specifically refer people to the work of people who are writing on these issues because there needs to be a recognition that there are such things as experts, that there are people where these questions about racism and politics and power are their primary areas of study.
  • That is not the expertise of every individual black person
  • Now, if a black person chooses to do that work based on their knowledge, I suggest that they focus on those white people who are open-minded, who are not going to cause us to have a very difficult experience when we're essentially trying to talk to them about these issues. These white folks should also not be resistant. They should also not be defensive. They should be open-minded. Once they start being defensive, resisting or being argumentative, that is the time for us to walk away
  • My hope is that the antiracist movement in this country will help Trump's people and others to see what is really happening which is how the public policies they support — and not nonwhite people — are actually causing them harm.
  • For example, consider affirmative action policies. Detractors begin with how admissions factors are "race neutral." Then affirmative action is depicted as somehow unfairly benefiting people of color. That formulation would lead many people to believe that affirmative action is discriminating against white people. Why? Because it is commonly thought that racial discrimination is a pejorative thing. It is bad. Essentially affirmative action is "reverse racism" or "discrimination," from that point of view.
  • "Reverse racism" is another nonsense term in post-civil rights-era America.
aleija

Opinion | When Biden Becomes … Rooseveltian! - The New York Times - 0 views

www.nytimes.com/...iden-america-plan-poverty.html

Politics US economics gop

shared by aleija on 17 Jan 21 - No Cached
  • Soon after Franklin Roosevelt was inaugurated in 1933, a visitor assessed the stakes of his New Deal proposal.
  • “Mr. President, if your program succeeds, you’ll be the greatest president in American history,” the visitor told him. “If it fails, you will be the worst one.”“If it fails,” Roosevelt responded, “I’ll be the last one.”
  • Countless numbers believe QAnon nonsense that leading politicians are Satan-worshiping child-traffickers or think coronavirus vaccination is a plot by Bill Gates to plant computer chips in people.
  • ...4 more annotations...
  • This is not the Great Depression today, but we face the worst economic crisis since that time, plus about 4,000 Americans dying daily from the worst pandemic in a century, plus an insurrection incited by the lame-duck president, plus an undercurrent of national delusion that fuels division and violence
  • This is Big Policy. You might even call it Rooseveltian.
  • To me, the single most exciting element of the Biden proposal is one that has garnered little attention: a pathbreaking plan that would drastically cut child poverty.
  • Perhaps a third example is the New Deal itself. Results of Roosevelt’s boldness included Social Security, rural electrification, jobs programs, networks of hiking trails, the G.I. Bill of Rights and a 35-year burst of inclusive growth that arguably made the United States the richest country in the history of the world.
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