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millerco

G.O.P. Senator Says Trump Didn't Use Vulgarity for Haiti and African Nations - The New York Times - 0 views

  • A Republican senator who attended a Thursday immigration meeting at the White House forcefully denied on Sunday that President Trump had used the phrase “shithole countries” in describing Haiti and African nations, saying a Democratic senator’s account of the session was “a gross misrepresentation.”
  • Senator David Perdue, Republican of Georgia, said on ABC’s “This Week” that Mr. Trump “did not use that word,” and accused Senator Richard J. Durbin, Democrat of Illinois, of distorting what the president had said at the meeting, which included more than a half-dozen lawmakers.
  • “I didn’t hear that word either,” he said on CBS’s “Face the Nation.” “And I was sitting no further away from Donald Trump than Dick Durbin was.”
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  • Mr. Cotton said Mr. Durbin “has a history of misrepresenting what happens in White House meetings,” a comment that Mr. Perdue echoed in his interview Sunday morning.
malonema1

How a congressional harassment claim led to a secret $220,000 payment - The Washington Post - 0 views

  • Winsome Packer had a plum overseas assignment, an apartment in Vienna and a six-figure salary as an adviser to a Washington congressman when it all came crashing down.
  • But both sides say the process is unfair and abusive to the accuser and the accused. Packer said she has not recovered from the harrowing legal fight, and Hastings said his reputation was damaged. As lawmakers prepare to unveil bipartisan legislation as early as this week that would alter the current system for handling such claims, both Packer and Hastings said their dispute reveals a broken law that must be fixed.
  • The attorney said Packer took a “kernel of truth” about Hastings’s sexually tinged comments but “grossly distorted events and circumstances in order to create a fiction that she experienced sexual harassment and intimidation,” the document says. For example, the attorney alluded to an incident in which Hastings told Packer he had trouble sleeping after sex, which Hastings said he shared only because he believed they were friends, not because he was pursuing her sexually.
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  • Congress is now considering amending the 1995 Congressional Accountability Act, the law governing how harassment cases are handled on Capitol Hill, after seven members have either resigned or said they would not seek reelection in the wake of sexual harassment allegations. Attorneys who handle these cases say most staffers take no action because they fear it could hurt their careers.
  • For nine months, Packer was Hastings’s policy adviser on the commission staff. Then he promoted her to a foreign post in Vienna. Her salary more than doubled, to $165,000 from $80,000, court records show.
  • In February 2010, Packer said she sought help from the office of Rep. Christopher H. Smith, (R-N.J.), who served with Hastings on the commission, and was referred to the Office of Compliance. The office was established by the Congressional Accountability Act as a place for legislative branch employees to file workplace claims, including sexual harassment allegations. Packer filed a formal complaint against Hastings on Aug. 9, 2010. Under the law, she had to agree to up to 30 days of confidential counseling to get advice on her rights and options for pursuing a complaint. Counselors in the Office of Compliance are forbidden under the law from advocating for the victim in sexual harassment cases, including making lawyer referrals.
  • Officials say they have worked to make the process easier for employees. “It is not required that the employee attend,” said Barbara Childs Wallace, chair of the Office of Compliance Board of Directors, at a congressional hearing in November. “It is not required that they sit in the same room with the person they are accusing, of sexual harassment, for instance.”
  • House Employment Counsel attorneys Ann Rogers and Russell Gore did not respond to phone calls and emails seeking comment. Gloria Lett, the lead attorney in the Office of House Employment Counsel (OHEC), said she was bound by confidentiality and could not discuss the case.
  • By spring 2014, the discovery phase of the case was ramping up, meaning both sides would be forced to hand over emails and other documents that might be critical in the case. Key witnesses, including Hastings and Packer, would be required to testify under oath.
oliviaodon

Religious Bias Is Distorting American Foreign Policy - The Atlantic - 0 views

  • I saw fissures widening already when I was in Iraq at the invitation on the UN High Commissioner for Refugees earlier this year: Christian communities are receiving financial assistance from the global faithful and therefore able to rebuild their houses of worship and their communities faster and more opulently than their Muslim neighbors. It is breeding resentment.
  • The administration’s discomfort with multinational institutions further aggravates the problem.
Javier E

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

  • 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.
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  • 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

Opinion | Trump's White House Is a Black Hole - The New York Times - 0 views

  • The Republican Party is learning what should have been obvious from the outset: Mr. Trump’s chaotic personality can’t be contained. Indeed, combining it with the awesome power of the presidency virtually guaranteed he would become more volatile and transgressive. His presidency is infecting the entire party.
  • policy is hardly the whole story. When it comes to the Republican Party and Mr. Trump, the most profound and dangerous shift has occurred not in policy but in the province of disposition and demeanor, temperament and cast of mind. This arena is more amorphous than policy but can be at least as important.
  • At the national level the Republican Party has become a destructive and anarchic political force in American life.
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  • The president and his acolytes are championing conspiracy theories and a sweeping, uncalibrated, all-out assault on our institutions. There is reckless talk by Republicans about “secret societies,” “silent coups” and the “deep state.” Trump supporters have engaged in a desperate effort to discredit the Mueller investigation.
  • The president dehumanizes and belittles his opponents and (at best half-jokingly) accuses Democrats of being “treasonous” for not applauding him during his State of the Union speech. Rather than nourishing a sense of gratitude, he stokes grievances. And he tells lie after lie after lie after lie.
  • The Republican Party once prided itself as a defender of objective truth against postmodernism. Today, it has become the party of perspectivism — the view, articulated by Nietzsche, that all truth claims are contingent on a person’s perspective rather than on fundamental reality. “It is our needs that interpret the world,” Nietzsche wrote in “The Will to Power.”
  • Evangelicals who once professed the importance of personal character and “family values” now eagerly give the president a mulligan for his immorality.
  • The national Republican Party, at least for now, has become a vehicle less for advancing high ideals than for exercising raw power
  • something very different is going on in the Republican Party today. It has become the institutional expression of Donald Trump’s distorted and impulsive personality.
  • There are notable exceptions to this in the Republican Party, but that’s the point. They are the exception rather than the rule. Party leaders who were once willing to challenge Mr. Trump, to call him out now and then, are now far more compliant and therefore far more complicit
manhefnawi

The Regency of Philip of Orleans | History Today - 0 views

  • The ambitions of Louis XIV dissipated French resources in a series of wasting wars against the combined powers of Europe
  • The King had succeeded in placing his second grandson upon the throne of Spain as Philip V
  • Frankish aristocracy had been distorted by the rise of monarchical despotism
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  • Since Philip V was barred from the succession by the treaties confirming his Spanish throne, and since the third grandson of Louis XIV, the Due de Berry, died in 1714, only one sickly five-year-old child, the second son of the Due de Bourgogne, would separate Philip of Orleans from the crown at the old King’s death
  • The powers bestowed upon Orleans as Regent deflated the pride of the over-confident Du Maine and frustrated the plans of his ambitious wife
  • Apart from the defeated faction, which had the backing of the ultramontane party, and in particular of Madame de Maintenon (the former governess of the royal bastards and keeper of the late King’s conscience), the triumph of Orleans was greeted with enthusiasm
  • The personality of Philip of Orleans lives in the correspondence of his mother, Elizabeth Charlotte of Bavaria
  • the Regent acted as his own Beau Brummell, and directed with whimsical inconsequence the adoption of Turkish, Polish and English fashions
  • Nevertheless, it continued the persecution of the Huguenots instituted by the late King, and ran counter to the intentions of the tolerant and free-thinking Regent
  • The reaction was so strong that in January 1718 the Regent yielded to the pressure of the old order and suppressed the dixième, a minor tax levied by Louis XIV and borne in part by the nobility
  • Since their bargain with Philip of Orleans in the repudiation of Louis XIV’s will, the magistrates had made use of their right of remonstrance to win a permanent share of the power of the monarchy
  • The Due de Bourbon, encouraged by his profits, began to challenge the political power of the Regent and Dubois
  • In October, at the time when a similar wave of speculation in England was in the process of collapse, the Regent withdrew his support
  • Both the regency and the Hanoverian Whig regime in England were subject to external threats—the Regent from the designs of Philip V, abetted by the Du Maine faction, and the government of George I from the plots of the Pretender
  • Austria, too, was threatened in Italy by the ambitions of Philip V’s Queen, Elizabeth Famese and of his chief minister, the adventurer Alberoni. The Hapsburg Emperor, Charles VI, knew that he might count on English support
  • the Triple Alliance of 1717, and then with Austria in the Quadruple Alliance late in the same year
  • His pupil, the Regent, himself occupied the post of First Minister in the few months that were left to him
  • Louis XV displayed affection for no one save his former governess, the Duchesse de Ventadour; but the kindly Regent won his respect
  • The crises of later years were in part due to the failure of the Regent to exorcise the ghost of Louis XIV during the minority of his great-grandson.
  • He liked to be compared with Henry IV, that first and most humane of Bourbon Kings
Javier E

Opinion | Would You Go to a Republican Doctor? - The New York Times - 0 views

  • In addition to choosing more often to hear from co-players who were politically like-minded, when making their decisions about whether a shape was a blap, participants were also more influenced by politically like-minded co-players than co-players with opposing political views.
  • In short, people sought and then followed the advice of those who shared their political opinions on issues that had nothing to do with politics, even when they had all the information they needed to understand that this was a bad strategy.
  • Why? This may be an example of what social scientists call the halo effect: If people think that products or people are good along one dimension, they tend to think that they are good along other, unrelated dimensions as well. People make a positive assessment of those who share their political convictions, and that positive assessment spills over into evaluation of other, irrelevant characteristics.
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  • Our findings have obvious implications for the spread of false news, for political polarization and for social divisions more generally. Suppose that someone with identifiable political convictions spreads a rumor about a coming collapse in the stock market, a new product that supposedly fails, cheating in sports or an incipient disease epidemic. Even if the rumor is false, and even if those who hear it have reason to believe that it is false, people may well find it credible (and perhaps spread it further) if they share the political views of the source of the rumor.
  • Our results also suggest some harmful consequences of political polarization. Suppose that people trust those who are politically like-minded, even on subjects on which they are clueless. Suppose that they distrust those with different political opinions on nonpolitical issues where they have real expertise. If so, the conditions are ripe for a host of mistakes — and not just about blaps.
manhefnawi

Orleanism, 1780-1830 | History Today - 0 views

  • The ousting in 1830 of the Bourbon dynasty in France in favour of the Orleanist branch of the family v as more than a mere palace coup, the replacement of one king by another; it represented a decisive challenge to a principle of monarchy which de- pended on hereditary succession for its legitimacy. Charles X had relied on the sanction of tradition, the support of the nobility, and the bonding of 'Throne and Altar', as the foundations of his authority. By contrast, Louis-Philippe, duc d'Orleans, symbolised the marriage of monarchy to liberalism; Orleanism was not yet a fully articulated political philosophy (if it ever was), but the supporters of the duc d'Orleans stood for press freedom, the legality of opposition, an end to the dominance of high politics by the old notable families, and a curb on the political influence of the Catholic church
  • As late as the Revolution of 1830, it remained a remarkably vague creed predicated on personalities rather than ideology
  • Orleans tried to remedy his conspicuous unpopularity at Versailles by courting public opinion – a force no politician could afford to ignore by Louis XVI's reign
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  • His eldest son, Louis-Philippe (created duc de Chartres in 1785) was left with no party to inherit and a lot to live down
  • Events after the Bourbon Restoration in 1814-15 showed that Orleanism and constitutionalism were still seen as different sides of the same coin by dynasts and liberals throughout Europe
  • Louis-Philippe was an obvious target for criticism from the Ultras, no matter how hard he tried not to embarrass Louis XVIII
  • The succession of the comte d'Artois, Louis XVIII's younger brother, as Charles X in 1824 ought to have eased Orleans' position still further.
  • Charles X's policies denied Orleans a decent obscurity for, as criticism of the king mounted in the late 1820s, Louis-Philippe found himself the darling of the opposition groups in the Chamber and outside. The virtues of Orleanism were rediscovered (or freshly invented) by those intent on checking the policies of the Bourbons and their ministers.
  • Louis-Philippe I turned out to be the first and last Orleanist king, for this experiment in limited monarchy based on the revised Charter of 1830 lasted only eighteen years. By the time of the 1848 Revolution, his regime stood condemned by its diverse critics as a self-satisfied, bourgeois polity, and the genius of cartoonists like Philipon and Daumier at distorting the features of the king (which, admittedly, readily lent themselves to caricature as he grew older) have created an enduring image of Orleanist monarchy that does it no credit
  • Instead of making new friends, the July Monarchy simply added to the numbers of those who felt cheated by its inauguration
  • By the 1840s, the basis of Orleanist monarchy had been effectively reduced to a defence of the status quo
Javier E

Opinion | Notes on Excessive Wealth Disorder - The New York Times - 0 views

  • I’d identify at least four ways in which the financial resources of the 0.1 percent distort policy priorities:
  • 1. Raw corruption.
  • 2. Soft corruption.
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  • the revolving door between public service and private-sector employment, think-tank fellowships, fees on the lecture circuit, and so on.
  • 3. Campaign contributions
  • 4. Defining the agenda:
  • the 0.1 percent has an extraordinary ability to set the agenda for policy discussion, in ways that can be sharply at odds with both a reasonable assessment of priorities and public opinion more generally.
  • Somehow, however, over the course of 2010 a consensus emerged in the political and media worlds that in the face of 9 percent unemployment the two most important issues were … deficit reduction and “entitlement reform,” i.e. cuts in Social Security and Medicare.
  • The bursting of the housing bubble, and the subsequent attempts of households to reduce their debt, had let to a severe shortfall of aggregate demand. Despite very low interest rates by historical standards, businesses weren’t willing to invest enough to take up the slack created by this household pullback.
  • the obvious, Economics 101 move would have been to implement another significant round of stimulus. After all, the federal government was still able to borrow long-term at near-zero real interest rates.
  • The example I have in mind was the extraordinary shift in conventional wisdom and policy priorities that took place in 2010-2011, away from placing priority on reducing the huge suffering still taking place in the aftermath of the 2008 financial crisis, and toward action to avert the supposed risk of a debt crisis
  • voters tend to place a relatively low priority on deficits as compared with jobs and the economy. And they overwhelmingly favor spending more on health care and Social Security.
  • Benjamin Page, Larry Bartels, and Jason Seawright managed to survey a group of wealthy individuals in the Chicago area. They found striking differences between this group’s policy priorities and those of the public at large. Budget deficits topped the list of problems they considered “very important,” with a third considering them the “most important” pro
  • While the respondents also expressed concern about unemployment and education, “they ranked a distant second and third among the concerns of wealthy Americans.”
  • And when it came to entitlements, the policy preferences of the wealthy were clearly at odds with those of the general public. By large margins, voters at large wanted to expand spending on health care and Social Security. By almost equally large margins, the wealthy wanted to reduce spending on those same programs
  • What happened, essentially, was that the political and media establishment internalized the preferences of the extremely wealthy.
  • Lacombe point out the enduring effects of plutocratic political influence on the Social Security debate: “Despite the strong support among most Americans for protecting and expanding Social Security benefits, for example, the intense, decades-long campaign to cut or privatize Social Security that was led by billionaire Pete Peterson and his wealthy allies appears to have played a part in thwarting any possibility of expanding Social Security benefits. Instead, the United States has repeatedly come close (even under Democratic Presidents Clinton and Obama) to actually cutting benefits as part of a bipartisan ‘grand bargain’ concerning the federal budget.”
  • Where do the preferences of the wealthy come from? You don’t have to be a vulgar Marxist to recognize a strong element of class interest. The push for austerity was clearly linked to a desire to shrink the tax-and-transfer state, which in all advanced countries, even America, is a significant force for redistribution away from the wealthy toward citizens with lower incomes
  • The fact remains that the wealthy, on average, push for policies that benefit themselves even when they often hurt the economy as a whole. And the sheer wealth of the wealthy is what empowers them to get a lot of what they want.
  • in the end big money will find a way — unless there’s less big money to begin with. So reducing the extreme concentration of income and wealth isn’t just a desirable thing on social and economic grounds. It’s also a necessary step toward a healthier political system
Javier E

Christchurch mosque killer's theories seeping into mainstream, report warns | World news | The Guardian - 0 views

  • Researchers have found that organised far-right networks are pushing a conspiracy known as the “great replacement” theory to the extent that references to it online have doubled in four years, with more than 1.5 million on Twitter alone, a total that is rising exponentially.
  • The theory emerged in France in 2014 and has become a dominant concept of the extreme right, focusing on a paranoia that white people are being wiped out through migration and violence. It received increased scrutiny after featuring in the manifesto of the gunman who killed 51 people in the Christchurch attacks in New Zealand in March.
  • Now the Institute for Strategic Dialogue (ISD), a UK-based counter-extremist organisation, has found that the once-obscure ideology has moved into mainstream politics and is now referenced by figures including US president Donald Trump, Italian interior minister Matteo Salvini and Björn Höcke of the German Alternative für Deutschland (AfD).
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  • Despite its French origins, the ISD’s analysis has revealed that the theory is becoming more prevalent internationally, with English-speaking countries now accounting for 33% of online discussion.
  • She said that of the 10 most influential Twitter accounts propagating the ideology, eight were French. The other two were Trump’s account and the extreme-right site Defend Europa.
  • The study reveals that alternative social media platforms, image boards, fringe forums and encrypted chat channels are instrumental in diffusing influential ideologies that propagate hatred and violence. Far-right propagandists primarily use mainstream platforms such as Facebook, YouTube and Twitter as avenues to disseminate material to audiences, while fringe platforms remain safe havens for the initiated to radicalise further.
  • The new media ecosystem has been used, for instance, to promote the fear of a “white genocide”, a topic that is active across unregulated image-board threads on 8chan and 4chan, censorship-free discussion platforms such as Voat, ultra-libertarian social-media sites such as Gab and Minds, and closed-chat channels
  • Defined as a form of ethnic cleansing through the forced deportation of minority communities, the concept of “remigration” has been a particularly fevered subject. Since 2014, the volume of tweets featuring the word has surged, rising from 66,000 in 2014 to 150,000 in 2018.
  • Jacob Davey, co-author of the report at ISD, said: “Social media platforms are built to promote clickbait content to get more users liking, sharing and commenting. This research shows how the extreme right is exploiting this to boost hateful content in the form of memes, distorted statistics and pseudo-scientific studies.
  • “The far right is able to take ownership of the ‘grey zone’ around contentious issues like migration because politicians and society are less willing to take on the role of thought leaders in these areas for fear of public outcry and outrage,” said Ebner.
Javier E

Review: 'Transaction Man' and 'The Economists' Hour' - The Atlantic - 0 views

  • little more than a generation ago, a stealthy revolution swept America. It was a dual changing of the guard: Two tribes, two attitudes, two approaches to a good society were simultaneously displaced by upstart rivals
  • In the world of business, the manufacturing bosses gave way to Wall Street dealmakers, bent on breaking up their empires. “Organization Man,” as the journalist William H. Whyte had christened the corporate archetype in his 1956 book, was ousted by “Transaction Man,” to cite Nicholas Lemann’s latest work of social history.
  • In the world of public policy, lawyers who counted on large institutions to deliver prosperity and social harmony lost influence. In their place rose quantitative thinkers who put their faith in markets.
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  • It was The Economists’ Hour, as the title of the New York Times editorial writer Binyamin Appelbaum’s debut book has it.
  • Lemann and Appelbaum contribute to the second wave of post-2008 commentary. The first postmortems focused narrowly on the global financial crisis, dissecting the distorted incentives, regulatory frailty, and groupthink that caused bankers to blow up the world economy
  • The new round of analysis broadens the lens, searching out larger political and intellectual wrong turns, an expansion that reflects the morphing of the 2008 crash into a general populist surge.
  • Berle went further. He laid out in detail how shareholders, being so dispersed and numerous, could not hope to restrain bosses—indeed, how nobody could do so. Enormous powers to shape society belonged to company chieftains who answered to no one. Hence Berle’s prescription: The government should regulate them.
  • “the Treaty of Detroit,” GM’s bosses granted workers regular cost-of-living pay increases, a measure of job security, health insurance, and a pension—benefits that were almost unheard-of. General Motors had “set itself up as a comprehensive welfare state for its workers,” in Lemann’s succinct formulation.
  • Berle celebrated the Treaty of Detroit by propounding a pro-corporate liberalism. The corporation had become the “conscience-carrier of twentieth-century American society,” he marveled
  • Anticipating the “end of history” triumphalism of a later era, the sociologist Daniel Bell feted the corporatist order in a book titled The End of Ideology.
  • the chief threat to Berle’s vision came not from America’s suspicion of concentrated power. It came from economics
  • Starting in the 1970s, however, economists began to wield extraordinary influence. They persuaded Richard Nixon to abolish the military draft. They brought economics into the courtroom. They took over many of the top posts at regulatory agencies
  • The rise of economics, Appelbaum writes, “transformed the business of government, the conduct of business, and, as a result, the patterns of everyday life.
  • In sum, Jensen’s prescriptions inverted Berle’s. The market could be made to solve the problem of the firm. Government could pull back from regulation
  • Jensen agreed with Berle’s starting point: Corporate managers were unaccountable because shareholders could not restrain them. But rather than seeing a remedy in checks exerted by regulators and organized labor, Jensen proposed to overhaul the firm so that ownership and control were reunited
  • After decades in which economists’ influence expanded rapidly, the striking thing about the Trump administration and its foreign analogues is that they have largely dispensed with economic advisers
  • Shortly after the publication of his research, the invention of junk bonds made hostile takeovers the rage. During the ’80s, more than a quarter of the companies on the Fortune 500 list were targeted. Jensen became the scholar who explained why this unprecedented boardroom bloodbath was good news for America.
  • to a considerable extent, the news was good. Shielded from market discipline, the old corporate heads had deployed capital carelessly
  • From 1977 to 1988, Jensen calculated, American corporations had increased in value by $500 billion as a result of the new market for corporate control. Reengineered and reinvigorated, American business staved off what might have been an existential threat from Japanese competition.
  • Michael C. Jensen, an entertainingly impassioned financial economist who reframed attitudes toward the corporation in the mid-’70s.
  • Even before the 2008 crash, Jensen disavowed the transactional culture he had helped to legitimize. Holy shit, Jensen remembers saying to himself. Anything can be corrupted.
  • Contrary to common presumption, the economics establishment in the 1990s and 2000s did not believe that markets were perfectly efficient. Rather, influential economists took the pragmatic view that markets would discipline financiers more effectively than regulators could
  • He is happy to state at the outset that market-oriented reforms have lifted billions out of poverty, and to recognize that the deregulation that helped undo Berle-ism was not some kind of right-wing plot. In the late ’70s, it was initiated by Democrats such as President Jimmy Carter and Senator Ted Kennedy.
  • Inequality has grown to unacceptable extremes in highly developed economies. From 1980 to 2010, life expectancy for poor Americans scandalously declined, even as the rich lived longer.
  • Meanwhile, the primacy of economics has not generated faster economic growth. From 1990 until the eve of the financial crisis, U.S. real GDP per person grew by a little under 2 percent a year, less than the 2.5 percent a year in the oil-shocked 1970s.
  • economists have repeatedly made excessive claims for their discipline
  • In the ’60s, Kennedy’s and Johnson’s advisers thought they had the business cycle tamed. They believed they could prevent recessions by “fine-tuning” tax and spending policies
  • When this expectation was exposed as hubris, Milton Friedman urged central banks to focus exclusively on the supply of money circulating in the economy. This too was soon discredited. From the ’90s onward, economists oversold the benefits of targeting inflation, forgetting that other perils—the human cost of unemployment, the destabilization wrought by financial bubbles—might well be worse than rising prices
  • Greenspan and Summers ducked the political challenge of buffering new kinds of financial trading with regulatory safeguards
  • Yet a large cost eluded Jensen’s calculations. The social contract of the Berle era was gone: the unstated assumption of lifetime employment, the promise of retirement benefits, the sense of community and stability and shared purpose that gave millions of lives their meaning. Berle had viewed the corporation as a social and political institution as much as an economic one, and the dismembering of corporations on purely economic grounds was bound to generate fallout that had not been accounted for
  • today’s fierce international competition and disruptive innovation oblige businesses to cut costs or go under. The dilemma is that, even as they compel efficiency, globalization and technological change exacerbate inequality and uncertainty and therefore the need for a compassionate social contract
  • LinkedIn is not a solution to worker insecurity writ large, still less to inequality. On the contrary, a world in which people compete to gather connections may be even less equal than our current one. A few high-octane networkers will attract large followings, while a long tail of pedestrians will have only a handful of buddies
  • Rather than buy in to a single grand vision, societies should prefer a robust contest among interest groups—what Lemann calls pluralism. Borrowing from the forgotten early-20th-century political scientist Arthur Bentley, Lemann defines groups broadly. States and cities are “locality groups,” income categories are “wealth groups,” supporters of a particular politician constitute “personality groups.” People inevitably affiliate themselves with such groups; groups naturally compete to influence the government; and the resulting push and pull, not squabbles among intellectuals about organizing concepts, constitutes the proper stuff of politics
  • Lemann is aware of the risks in this conclusion. He cites the obvious objection: “The flaw in the pluralist heaven is that the heavenly chorus sings with a strong upper-class accent.” In a contest of competing interest groups, the ones with the most money are likely to win
  • For those who regard inequality as a challenge, an interest-group free-for-all is a perilous prescription.
  • Appelbaum presents a series of persuasive recommendations, confirming that Lemann is wrong to despair of reasoned, technocratic argument. If policy makers want ordinary Americans to appreciate the benefits of open trade, they must ensure that displaced workers have access to training and health care. Because some interest groups are weaker than others, government should correct the double standard by which the power of labor unions is regarded with antipathy but the power of business monopolies is tolerated
  • Progressives should look for ways to be pro-competition but anti-inequality
  • —it isn’t so clear that the economists have departed
  • throughout Appelbaum’s narrative, many of the knights who slay the dragons of bad economic ideology are economists themselves. The story of the past generation is more about debates among economists than about economists pitted against laypeople. Perhaps, with a bit of humility and retooling, the economists will have their day again. If they do not come up with the next set of good ideas, it is not obvious who will
Javier E

Why Southern white women vote against feminism - The Washington Post - 0 views

  • McGovern was on to something that is still misunderstood today: Republicans had capitalized upon a strong advantage with anti-feminist white women, most notably in the South. The GOP had wooed these women by dropping its previous support for the Equal Rights Amendment and offering up a new dog-whistle tactic: preaching the politics of “family values.”
  • In 1976, 64 percent of Southern white women supported the ERA, while 16 percent were opposed. By 1980, however, support had dropped to 42 percent, while opposition swelled to 44 percent — a much more drastic shift than in other regions of the country.
  • In fall 1971 and spring 1972, the ERA sailed through the House of Representatives and the Senate by votes of 354 to 24 and 84 to 8. It received such broad bipartisan support because legislators understood that the amendment would create equal opportunities for women should they choose to pursue them.
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  • in 1972, activist Phyllis Schlafly launched an anti-feminist crusade, STOP ERA, which reframed this notion of choice. The ERA, Schlafly insisted, would actually require women to put their children in government day care and put themselves on the front lines in warfare. Schlafly depicted feminism as a mandate and presented anti-feminism as a morally superior alternative.
  • Schlafly had successfully organized Southern white, mostly religious women — the very people the GOP needed to recapture the South after Jimmy Carter’s victories there in 1976. Reagan appealed to these same Southern white women not by overtly opposing women’s equality, but by expressing his concern that the ERA would weaken the American family and diminish special protections for women.
  • Southern white culture had long been a stronghold of traditional gender norms. In theory, the ideal Southern white woman was placed on a pedestal: financially supported, removed from the hardships of public life and protected from dangerous black men she was taught to fear. For poor and working-class white women, the pedestal and its protections were more aspirational than real, but the ideal was nonetheless powerful and pervasive in the South.
  • This advantage helped propel Reagan to the White House and reignited the partisan transformation of the South that had stalled after Richard Nixon’s resignation.
  • more distorting, coverage of this new gender gap often ignored significant racial and regional distinctions. Reagan actually won white women by a 52-39 margin, which jumped to 59-34 percent among Southern white women. Women’s perceived preference for Carter really only reflected the way that the president had trounced Reagan among African American women.
  • This post-election narrative took root in part because the idea that white women, particularly in the South, would not only hand the presidency to the party that opposed the ERA, but that they would do so because it opposed the ERA, was just too hard to accept
  • The next time a woman appeared on the Democratic ticket — this time at the top — the problem of the oversimplified notion of a gender gap was even clearer. Hillary Clinton crushed Donald Trump among nonwhite women and even won white women living outside the South. However, among white women in the states of the former Confederacy, Trump, who was endorsed early on by Phyllis Schlafly, bested Clinton by 25 points, 58 percent to 33 percent.
  • Courting anti-feminist white women was a critical part of the GOP’s Southern strategy, one often forgotten today, and it has solidified them into an integral component of the Republican base. Their preferences help explain why feminist candidates struggle in the South, why the gender gap has been misunderstood, why the ERA failed and why the 2016 election turned out the way it did
  • If Democrats hope to build a winning coalition in 2020, anti-feminist white women must be considered distinct not only from women of color, but also from feminist white women both inside the South and beyond its borders
Javier E

George Conway: Trump Is Unfit for Office - The Atlantic - 0 views

  • Behavior like this is unusual, a point that journalists across the political spectrum have made. “This is not normal,” Megan McArdle wrote in late August. “And I don’t mean that as in, ‘Trump is violating the shibboleths of the Washington establishment.’ I mean that as in, ‘This is not normal for a functioning adult.’” James Fallows observed, also in August, that Trump is having “episodes of what would be called outright lunacy, if they occurred in any other setting,” and that if he “were in virtually any other position of responsibility, action would already be under way to remove him from that role.”
  • Simply put, Trump’s ingrained and extreme behavioral characteristics make it impossible for him to carry out the duties of the presidency in the way the Constitution requires. To see why first requires a look at what the Constitution demands of a president, and then an examination of how Trump’s behavioral characteristics preclude his ability to fulfill those demands.
  • Though the Constitution’s drafters could hardly have foreseen how the system would evolve, they certainly knew the kind of person they wanted it to produce. “The process of election affords a moral certainty,” Hamilton wrote, “that the office of President will never fall to the lot of any man who is not in an eminent degree endowed with the requisite qualifications.
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  • “Talents for low intrigue, and the little arts of popularity,” might suffice for someone to be elected to the governorship of a state, but not the presidency. Election would “require other talents, and a different kind of merit,” to gain “the esteem and confidence of the whole Union,” or enough of it to win the presidency. As a result, there would be “a constant probability of seeing the station filled by characters pre-eminent for ability and virtue.” This was the Framers’ goal in designing the system that would make “the choice of the person to whom so important a trust was to be confided.”
  • In a nutshell, while carrying out his official duties, a president has to put the country, not himself, first; he must faithfully follow and enforce the law; and he must act with the utmost care in doing all that.
  • can Trump do all that? Does his personality allow him to? Answering those questions doesn’t require mental-health expertise, nor does it really require a diagnosis. You can make the argument for Trump’s unfitness without assessing his mental health: Like James Fallows, for example, you could just ask whether Trump would have been allowed to retain any other job in light of his bizarre conduct
  • More than a diagnosis, what truly matters, as Lincoln’s case shows, is the president’s behavioral characteristics and personality traits. And understanding how people behave and think is not the sole province of professionals; we all do it every day, with family members, co-workers, and others.
  • its criteria for personality disorders—they don’t require a person to lie on a couch and confess his or her innermost thoughts. They turn on how a person behaves in the wild, so to speak.
  • Donald Trump, as president of the United States, is probably the most observable and observed person in the world. I’ve personally met and spoken with him only a few times, but anyone who knows him will tell you that Trump, in a way, has no facade: What you see of him publicly is what you get all the time, although you may get more of it in private
  • accounts of a person’s behavior from laypeople who observe him might be more accurate than information from a clinical interview, and that this is especially true when considering two personality disorders in particular—what the DSM calls narcissistic personality disorder and antisocial personality disorde
  • These two disorders just happen to be the ones that have most commonly been ascribed to Trump by mental-health professionals over the past four years. Of these two disorders, the more commonly discussed when it comes to Trump is narcissistic personality disorder, or NPD—pathological narcissism
  • it touches directly upon whether Trump has the capacity to put anyone’s interests—including the country’s and the Constitution’s—above his own.
  • A certain amount of narcissism is healthy, and helpful—it brings with it confidence, optimism, and boldness. Someone with more than an average amount of narcissism may be called a narcissist. Many politicians, and many celebrities, could be considered narcissists
  • “Pathological narcissism begins when people become so addicted to feeling special that, just like with any drug, they’ll do anything to get their ‘high,’ including lie, steal, cheat, betray, and even hurt those closest to them,”
  • The “fundamental life goal” of an extreme narcissist “is to promote the greatness of the self, for all to see,
  • To many mental-health professionals, Donald Trump provides a perfect example of such extreme, pathological narcissism: One clinical psychologist told Vanity Fair that he considers Trump such a “classic” pathological narcissist that he is actually “archiving video clips of him to use in workshops because there’s no better example”
  • The goal of a diagnosis is to help a clinician guide treatment. The question facing the public is very different: Does the president of the United States exhibit a consistent pattern of behavior that suggests he is incapable of properly discharging the duties of his office?
  • Even Trump’s own allies recognize the degree of his narcissism. When he launched racist attacks on four congresswomen of color, Senator Lindsey Graham explained, “That’s just the way he is. It’s more narcissism than anything else.” So, too, do skeptics of assigning a clinical diagnosis. “No one is denying,” Frances told Rolling Stone, “that he is as narcissistic an individual as one is ever likely to encounter.” The president’s exceptional narcissism is his defining characteristic—and understanding that is crucial to evaluating his fitness for office
  • The DSM-5 describes its conception of pathological narcissism this way: “The essential feature of narcissistic personality disorder is a pervasive pattern of grandiosity, need for admiration, and lack of empathy that begins by early adulthood and is present in a variety of contexts.”
  • The diagnostic criteria offer a useful framework for understanding the most remarkable features of Donald Trump’s personality, and of his presidency. (1) Exaggerates achievements and talents, expects to be recognized as superior without commensurate achievements?
  • (2) Preoccupied with fantasies of unlimited success, power, brilliance
  • (3) Believes that he or she is “special” and unique and should only associate with other special or high-status people?
  • Trump claims to be an expert—the world’s greatest—in anything and everything. As one video mash-up shows, Trump has at various times claimed—in all seriousness—that no one knows more than he does about: taxes, income, construction, campaign finance, drones, technology, infrastructure, work visas, the Islamic State, “things” generally, environmental-impact statements, Facebook, renewable energy, polls, courts, steelworkers, golf, banks, trade, nuclear weapons, tax law, lawsuits, currency devaluation, money, “the system,” debt, and politicians.
  • (4) Requires excessive admiration? Last Thanksgiving, Trump was asked what he was most thankful for. His answer: himself, of course. A number of years ago, he made a video for Forbes in which he interviewed two of his children. The interview topic: how great they thought Donald Trump wa
  • (5) A sense of entitlement? (9) Arrogant, haughty behaviors? Trump is the man who, on the infamous Access Hollywood tape, said, “When you’re a star, they let you do it. You can do anything you want”—including grabbing women by their genitals. He’s the man who also once said, “I could stand in the middle of Fifth Avenue and shoot somebody and I wouldn’t lose any voters.”
  • (8) Envious of others? Here’s a man so unable to stand the praise received by a respected war hero and statesman, Senator John McCain, that he has continued to attack McCain months after McCain’s death;
  • (6) Interpersonally exploitative? Just watch the Access Hollywood tape, or ask any of the hundreds of contractors and employees Trump the businessman allegedly stiffed, or speak with any of the two dozen women who have accused Trump of sexual misconduct, sexual assault, or rape.
  • Finally, (7) Lacks empathy: is unwilling to recognize or identify with the feelings or needs of others? One of the most striking aspects of Trump’s personality is his utter and complete lack of empathy
  • The notorious lawyer and fixer Roy Cohn, who once counseled Trump, said that “Donald pisses ice water,” and indeed, examples of Trump’s utter lack of normal human empathy abound.
  • “It made no sense, Priebus realized, unless you understood … ‘The president has zero psychological ability to recognize empathy or pity in any way.’
  • What kind of human being, let alone politician, would engage in such unempathetic, self-centered behavior while memorializing such horrible tragedies? Only the most narcissistic person imaginable—or a person whose narcissism would be difficult to imagine if we hadn’t seen it ourselves. The evidence of Trump’s narcissism is overwhelming—indeed, it would be a gargantuan task to try to marshal all of it, especially as it mounts each and every day.
  • A second disorder also frequently ascribed to Trump by professionals is sociopathy—what the DSM-5 calls antisocial personality disorder
  • Central to sociopathy is a complete lack of empathy—along with “an absence of guilt.” Sociopaths engage in “intentional manipulation, and controlling or even sadistically harming others for personal power or gratification. People with sociopathic traits have a flaw in the basic nature of human beings … They are lacking an essential part of being human.” For its part, the DSM-5 states that the “essential feature of antisocial personality disorder is a pervasive pattern of disregard for, and violation of, the rights of others that begins in childhood or early adolescence and continues into adulthood.”
  • Trump’s sociopathic characteristics sufficiently intertwine with his narcissistic ones that they deserve mention here. These include, to quote the DSM-5, “deceitfulness, as indicated by repeated lying, use of aliases, or conning others.” Trump’s deceitfulness—his lying—has become the stuff of legend; journalists track his “false and misleading claims” as president by the thousands upon thousands.
  • Other criteria for antisocial personality disorder include “failure to conform to social norms with respect to lawful behaviors, as indicated by repeatedly performing acts that are grounds for arrest”; “impulsivity or failure to plan ahead”; and “lack of remorse, as indicated by being indifferent to or rationalizing having hurt, mistreated, or stolen from another.
  • As for impulsivity, that essentially describes what gets him into trouble most: It was his “impulsiveness—actually, total recklessness”—that came close to destroying him in the 1980s
  • And lack of remorse? That’s a hallmark of sociopathy, and goes hand in hand with a lack of human conscience. In a narcissistic sociopath, it’s intertwined with a lack of empathy. Trump hardly ever shows remorse, or apologizes, for anything. The one exception: With his presidential candidacy on the line in early October
  • In a way, Trump’s sociopathic tendencies are simply an extension of his extreme narcissism
  • articular, “They change reality to suit themselves in their own mind.” Although Trump “lies because of his sociopathic tendencies,” telling falsehoods to fool others, Dodes argues, he also lies to himself, to protect himself from narcissistic injury. And so Donald Trump has lied about his net worth, the size of the crowd at his inauguration, and supposed voter fraud in the 2016 election.
  • The latter kind of lying, Dodes says, “is in a way more serious,” because it can indicate “a loose grip on reality”—and it may well tell us where Trump is headed in the face of impeachment hearings. Lying to prevent narcissistic injury can metastasize to a more significant loss of touch with reality
  • Experts haven’t suggested that Trump is psychotic, but many have contended that his narcissism and sociopathy are so inordinate that he fits the bill for “malignant narcissism.” Malignant narcissism isn’t recognized as an official diagnosis; it’s a descriptive term coined by the psychoanalyst Erich Fromm, and expanded upon by another psychoanalyst, Otto Kernberg, to refer to an extreme mix of narcissism and sociopathy, with a degree of paranoia and sadism mixed in
  • In the view of some in the mental-health community, such as John Gartner, Trump “exhibits all four” components of malignant narcissism: “narcissism, paranoia, antisocial personality and sadism.”
  • Mental-health professionals have raised a variety of other concerns about Trump’s mental state; the last worth specifically mentioning here is the possibility that, apart from any personality disorder, he may be suffering cognitive decline.
  • His “mental state,” according to Justin A. Frank, a former clinical professor of psychiatry and physician who wrote a book about Trump’s psychology, “include[s] so many psychic afflictions” that a “working knowledge of psychiatric disorders is essential to understanding Trump.” Indeed, as Gartner puts it: “There are a lot of things wrong with him—and, together, they are a scary witch’s brew.”
  • when you line up what the Framers expected of a president with all that we know about Donald Trump, his unfitness becomes obvious. The question is whether he can possibly act as a public fiduciary for the nation’s highest public trust. To borrow from the Harvard Law Review article, can he follow the “proscriptions against profit, bad faith, and self-dealing,” manifest “a strong concern about avoiding ultra vires action” (that is, action exceeding the president’s legal authority), and maintain “a duty of diligence and carefulness”? Given that Trump displays the extreme behavioral characteristics of a pathological narcissist, a sociopath, or a malignant narcissist—take your pick—it’s clear that he can’t.
  • To act as a fiduciary requires you to put someone else’s interests above your own, and Trump’s personality makes it impossible for him to do that. No president before him, at least in recent memory, has ever displayed such obsessive self-regard
  • Indeed, Trump’s view of his presidential powers can only be described as profoundly narcissistic, and his narcissism has compelled him to disregard the Framers’ vision of his constitutional duties in every respect
  • Trump’s incapacity affects all manner of subjects addressed by the presidency, but can be seen most acutely in foreign affairs and national security.
  • All in all, Trump sought to impede and end a significant counterintelligence and criminal investigation—one of crucial importance to the nation—and did so for his own personal reasons. He did precisely the opposite of what his duties require. Indeed, he has shown utter contempt for his duties to the nation
  • hat constitutional mechanisms exist for dealing with a president who cannot or does not comply with his duties, and how should they take the president’s mental and behavioral characteristics into account?
  • it turns out that impeachment is a more practical mechanism
  • In short, now that the House of Representatives has embarked on an impeachment inquiry, one of the most important judgments it must make is whether any identified breaches of duty are likely to be repeated. And if a Senate trial comes to pass, that issue would become central as well to the decision to remove the president from office. That’s when Trump’s behavioral and psychological characteristics should—must—come into pla
  • One of the most compelling arguments about the meaning of those words is that the Framers, in Article II’s command that a president faithfully execute his office, imposed upon him fiduciary obligations. As the constitutional historian Robert Natelson explained in the Federalist Society Review, the “founding generation [understood] ‘high … Misdemeanors’ to mean ‘breach of fiduciary duty.’
  • Eighteenth-century lawyers instead used terms such as breach of trust—which describes the same thing. “Parliamentary articles of impeachment explicitly and repetitively described the accused conduct as a breach of trust,” Natelson argues, and 18th-century British legal commentators explained how impeachment for “high Crimes and Misdemeanors” was warranted for all sorts of noncriminal violations that were, in essence, fiduciary breaches.
  • why the discussion of Morris’s suggestion was so brief—the drafters knew what the words historically meant, because, as a House Judiciary Committee report noted in 1974, “at the time of the Constitutional Convention the phrase ‘high Crimes and Misdemeanors’ had been in use for over 400 years in impeachment proceedings in Parliament
  • Certainly Alexander Hamilton knew by the time he penned “Federalist No. 65,” in which he explained that impeachment was for “those offenses which proceed from the misconduct of public men, or, in other words, from the abuse or violation of some public trust.
  • What constitutes such an abuse or violation of trust is up to Congress to decide: First the House decides to bring impeachment charges, and then the Senate decides whether to convict on those charges. The process of impeachment by the House and removal by trial in the Senate is thus, in some ways, akin to indictment by a grand jury and trial by a petit jury
  • As Laurence Tribe and Joshua Matz explain in their recent book on impeachment, “the Constitution explicitly states that Congress may not end a presidency unless the president has committed an impeachable offense. But nowhere does the Constitution state or otherwise imply that Congress must remove a president whenever that standard is met … In other words, it allows Congress to exercise judgment.”
  • As Tribe and Matz argue, that judgment presents a “heavy burden,” and demands that Congress be “context-sensitive,” and achieve “an understanding of all relevant facts.” A president might breach his trust to the nation once in some small, inconsequential way and never repeat the misbehavior, and Congress could reasonably decide that the game is not worth the candle.
  • It’s also an appropriate mechanism, because the constitutional magic words (other than Treason and Bribery) that form the basis of an impeachment charge—high Crimes and Misdemeanors, found in Article II, Section 4 of the Constitution—mean something other than, and more than, offenses in the criminal-statute books. High Crimes and Misdemeanors is a legal term of art, one that historically referred to breaches of duties—fiduciary duties—by public officeholders. In other words, the question of what constitutes an impeachable offense for a president coincides precisely with whether the president can execute his office in the faithful manner that the Constitution requires.
  • there’s another reason as well. The people have a right to know, and a need to see. Many people have watched all of Trump’s behavior, and they’ve drawn the obvious conclusion. They know something’s wrong, just as football fans knew that the downed quarterback had shattered his leg. Others have changed the channel, or looked away, or chosen to deny what they’ve seen. But if Congress does its job and presents the evidence, those who are in denial won’t be able to ignore the problem any longer.
Javier E

The Closing of the Conservative Mind - The Bulwark - 0 views

  • Trump was aggressively anti-intellectual and routinely displayed a contemptuous indifference toward the ideas to which many intellectuals on the right have devoted their lives: small government, free markets, fiscal responsibility, moral character.
  • only a few years later, Trump’s takeover of the conservative movement is nearly complete
  • You could interpret this one of three ways: That nobody ever really listened to the right’s intellectuals; that the intellectuals never really believed their own supposed ideals; or that there was some hidden weakness on the part of conservative intellectuals that made them vulnerable to Trumpism.
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  • if we were going to have a new generation of compelling, interesting, and successful conservative intellectuals, both in the academy and out of it, he would have been involved in producing them. If there is such a wave, I haven’t seen it. Instead, conservatism has become more lowbrow and ideologically depleted.
  • Donald Trump is not the cause of this decline, merely the symptom
  • We could discuss some of the reasons behind this devolution: the longstanding conservative suspicion of “ideology”; the failed attempt to dress up religious traditionalism in a veneer of intellectualism; conservative intellectuals’ indulgence in populist “anti-elitist” rhetoric that has since been turned against them.
  • Some years ago, Ben Domenech perceptively identified this as the post-apocalyptic culture war, driven by an “increasingly large portion of evangelicals who believe the culture wars are over, and they lost.” This makes them “a lot more open to the idea of an unprincipled blowhard who promises he’s got your back on political correctness.”
  • auerlein is presenting us with this same notion of a “post-apocalyptic culture war”—but for intellectuals and academics.
  • Bauerlein’s approach is not a strategy for victory. It’s a counsel of defeatism. He is not merely claiming that the contest of ideas has been lost, but that it cannot be won.
  • Back in the old days—and by the “old days,” I mean five years ago—it was commonly accepted that if a foolish or unworthy politician lost an election, it was probably his own fault, for not making a good enough case to the public. But all hope was not lost because the contest of ideas would go on.
  • But what happens when you give up on the contest of ideas? Then the political leader on your side at any given moment has to win, whoever he is and whatever his flaws. He has to remain in office and win re-election, because you have given up on winning converts and adding to your coalition.
  • In this view, the crudest kind of partisanship remains as the only means conservative intellectuals have for achieving their ends.
  • If we give up the “contest of ideas,” we give up the task of defining what our goals are, and we are much more likely to achieve the opposite of what we originally set out to do
  • This cultural defeatism means passing up real opportunities. Consider, for example, that some of the strongest responses to the distorted, anti-American history of the 1619 Project have come from “progressive” intellectuals and the Worldwide Socialist Web Site.
  • the political right as we know it was formed in the middle of the 20th century by intellectuals who came out of the Red Decade of the 1930s. Many conservative intellectuals were former communists who had seen the light.
Javier E

The anti-Greta: A conservative think tank takes on the global phenomenon - The Washington Post - 0 views

  • Naomi, for her part, argues that these predictions of dire consequences are exaggerated. In a video posted on Heartland’s website, she gazes into the camera and says, “I don’t want you to panic. I want you to think.”
  • Graham Brookie directs the Digital Forensic Research Lab, an arm of the nonprofit Atlantic Council that works to identify and expose disinformation. While the campaign “is not outright disinformation,” Brookie said in an email, it “does bear resemblance to a model we use called the 4d’s — dismiss the message, distort the facts, distract the audience, and express dismay at the whole thing.”
  • she said that watching young people joining weekly “Fridays For Future” protests inspired by Greta helped spur her opposition to climate change activism.
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  • “I get chills when I see those young people, especially at Fridays for Future. They are screaming and shouting and they’re generally terrified,” she said in an interview. “They don’t want the world to end.”
  • Naomi said she does not dispute that greenhouse gas emissions are warming the planet, but she argues that many scientists and activists have overstated their impact.AD“I don’t want to get people to stop believing in man-made climate change, not at all,” she said. “Are manmade CO2 emissions having that much impact on the climate? I think that’s ridiculous to believe.”
  • Naomi argues that other factors, such as solar energy, play a role — though the amount of solar energy reaching the Earth has actually declined since the 1970s, according to federal measurements
  • The German media have described her as sympathetic to the nationalist Alternative for Germany (AfD), the biggest opposition party in parliament, whose leaders have spoken of fighting “an invasion of foreigners.” Naomi says she is not a member of AfD — she describes herself as libertarian — but acknowledges speaking at a recent AfD event.
  • Founded in 1984 and funded largely by anonymous donors, Heartland has increasingly focused on climate change over the past decade. Its staff and researchers enjoy ready access to the Trump administration, and one of its senior fellows, William Happer, served as a senior director on the White House National Security Council between September 2018 and 2019.
  • An emeritus professor of physics at Princeton University, Happer has repeatedly argued that carbon emissions should be viewed as beneficial to society — not a pollutant that drives global warming. During his time with the Trump administration, he sought to enlist Heartland’s help in promoting his ideas and objected to a U.S. intelligence official’s finding that climate impacts could be “possibly catastrophic,”
  • Why would an American think tank want to get involved in German politics? Because it worries that Berlin’s strong stance on reducing greenhouse-gas emissions could be contagious, according to a recent investigation aired on German television.
  • For two decades, Germany has been a leader in pressing other nations to curb carbon output and shift to renewable energy. Though it is falling short of its ambitious goals, Germany has pledged to cut its greenhouse gas emissions this year by 40 percent compared to 1990 — and by up to 95 percent by mid-century.
  • The proposal described Naomi as “the star” of a “Climate Reality Forum” organized by Heartland during the Madrid talks. With “over 100,000 people viewing her talk on climate realism,” the proposal said, Naomi was well-positioned to fight German climate policies.
  • Taylor said the tendency to associate Naomi with Greta is “kind of natural” — and benefits Heartland’s message.“To the extent that Naomi is pretty much the same, just with a different perspective, yeah, I think that it’s good that people will look at the two as similar in many ways,” he said.
Javier E

A German Exception? Why the Country's Coronavirus Death Rate Is Low - The New York Times - 0 views

  • They call them corona taxis: Medics outfitted in protective gear, driving around the empty streets of Heidelberg to check on patients who are at home, five or six days into being sick with the coronavirus.They take a blood test, looking for signs that a patient is about to go into a steep decline. They might suggest hospitalization, even to a patient who has only mild symptoms; the chances of surviving that decline are vastly improved by being in a hospital when it begins.
  • Heidelberg’s corona taxis are only one initiative in one city. But they illustrate a level of engagement and a commitment of public resources in fighting the epidemic that help explain one of the most intriguing puzzles of the pandemic: Why is Germany’s death rate so low?
  • According to Johns Hopkins University, the country had more than 92,000 laboratory-confirmed infections as of midday Saturday, more than any other country except the United States, Italy and Spain.
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  • But with 1,295 deaths, Germany’s fatality rate stood at 1.4 percent, compared with 12 percent in Italy, around 10 percent in Spain, France and Britain, 4 percent in China and 2.5 percent in the United States. Even South Korea, a model of flattening the curve, has a higher fatality rate, 1.7 percent.
  • There are several answers experts say, a mix of statistical distortions and very real differences in how the country has taken on the epidemic.
  • The average age of those infected is lower in Germany than in many other countries. Many of the early patients caught the virus in Austrian and Italian ski resorts and were relatively young and healthy, Professor Kräusslich said.“It started as an epidemic of skiers,
  • “The reason why we in Germany have so few deaths at the moment compared to the number of infected can be largely explained by the fact that we are doing an extremely large number of lab diagnoses,”
  • Another explanation for the low fatality rate is that Germany has been testing far more people than most nations. That means it catches more people with few or no symptoms, increasing the number of known cases, but not the number of fatalities.
  • But there are also significant medical factors that have kept the number of deaths in Germany relatively low, epidemiologists and virologists say, chief among them early and widespread testing and treatment, plenty of intensive care beds and a trusted government whose social distancing guidelines are widely observed.
  • TestingIn mid-January, long before most Germans had given the virus much thought, Charité hospital in Berlin had already developed a test and posted the formula online.
  • By the time Germany recorded its first case of Covid-19 in February, laboratories across the country had built up a stock of test kits.
  • the average age of contracting the disease remains relatively low, at 49. In France, it is 62.5 and in Italy 62, according to their latest national reports.
  • At the end of April, health authorities also plan to roll out a large-scale antibody study, testing random samples of 100,000 people across Germany every week to gauge where immunity is building up.
  • Early and widespread testing has allowed the authorities to slow the spread of the pandemic by isolating known cases while they are infectious. It has also enabled lifesaving treatment to be administered in a more timely way.
  • Medical staff, at particular risk of contracting and spreading the virus, are regularly tested. To streamline the procedure, some hospitals have started doing block tests, using the swabs of 10 employees, and following up with individual tests only if there is a positive result.
  • If it slows a little more, to between 12 and 14 days, Professor Herold said, the models suggest that triage could be avoided.
  • One key to ensuring broad-based testing is that patients pay nothing for it, said Professor Streeck. This, he said, was one notable difference with the United States
  • By now, Germany is conducting around 350,000 coronavirus tests a week, far more than any other European country
  • Tracking
  • In most countries, including the United States, testing is largely limited to the sickest patients, so the man probably would have been refused a test.
  • Not in Germany. As soon as the test results were in, the school was shut, and all children and staff were ordered to stay at home with their families for two weeks. Some 235 people were tested.“Testing and tracking is the strategy that was successful in South Korea and we have tried to learn from that,” Professor Streeck said.Germany also learned from getting it wrong early on: The strategy of contact tracing should have been used even more aggressively, he said.
  • All those who had returned to Germany from Ischgl, an Austrian ski resort that had an outbreak, for example, should have been tracked down and tested, Professor Streeck said
  • A Robust Public Health Care System
  • Before the coronavirus pandemic swept across Germany, University Hospital in Giessen had 173 intensive care beds equipped with ventilators. In recent weeks, the hospital scrambled to create an additional 40 beds and increased the staff that was on standby to work in intensive care by as much as 50 percent.
  • “We have so much capacity now we are accepting patients from Italy, Spain and France,”
  • All across Germany, hospitals have expanded their intensive care capacities. And they started from a high level. In January, Germany had some 28,000 intensive care beds equipped with ventilators, or 34 per 100,000 people
  • By comparison, that rate is 12 in Italy and 7 in the Netherlands.
  • By now, there are 40,000 intensive care beds available in Germany.
  • The time it takes for the number of infections to double has slowed to about eight days
  • “A young person with no health insurance and an itchy throat is unlikely to go to the doctor and therefore risks infecting more people,” he said.
  • Trust in Government
  • many also see Chancellor Angela Merkel’s leadership as one reason the fatality rate has been kept low.
  • Ms. Merkel has communicated clearly, calmly and regularly throughout the crisis, as she imposed ever-stricter social distancing measures on the country.
  • The restrictions, which have been crucial to slowing the spread of the pandemic, met with little political opposition and are broadly followed.
  • “Maybe our biggest strength in Germany,” said Professor Kräusslich, “is the rational decision-making at the highest level of government combined with the trust the government enjoys in the population.”
Javier E

Opinion | Who Goes Alt-Right In a Coronavirus Quarantine? - The New York Times - 0 views

  • radicalization is often built out of very real and understandable dissatisfactions. Moreover, isolation can be a strong contributing factor, as can personal uncertainty and political instability — both of which will be widespread in any society facing a rising death rate, extreme unemployment and extensive governmental failures.
  • it is my fear, as a researcher of far-right and anti-feminist digital spaces, that continuing mass anxiety and material depression will combine with the contemporary digital landscape in an ugly fashion
  • the reality that this post captured is that the internet is a very dark window through which to view the world. Yet more and more people will be doing so for the next few months
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  • It is undeniable that crises like a pandemic demand radical solutions. There is nothing wrong with pointing out the failures in the systems that led to so many dire consequences, or even being angry about them — as many are — and pushing for change
  • the subcultural aspects of the internet — the communities we go to for support, or to talk to people going through similar things, can make us feel less lonely in the short term but often end up entrenching us further into certain fatalistic and misanthropic ways of thinking.
  • the best thing we can probably do at this time is seek to better understand how digital radicalization and the far right works, so that we can be better prepared to counter it.
  • We tend to overestimate our own ability to scan through, comprehend and categorize information we read online. The human brain is remarkable for its ability to adapt to new technologies, but not all of these adaptations are beneficial, either for us as individuals or collectively.
  • As we retreat to online enclaves and obsessively check the news, our vision of reality is bound to become distorted
  • Some psychologists have theorized that when reminded of our own mortality, we retreat to familiar institutions and more vehemently reject what we perceive as different and strange
  • it’s worth noting that secular societies struggle with providing mechanisms to resolve feelings of guilt. The contemporary radical right has been particularly successful in encouraging its followers to redirect any societal guilt they might feel about past historical wrongs or current states of injustice into rage at those groups who would make them feel guilty: women, people of color, Jews.
  • What could happen as a result is our being bombarded with tempting offers to rechannel our guilt into anger at those who were most affected, who serve as a reminder of our relative good luck: undocumented immigrants, the elderly, the poor, the disabled, even the dead.
  • These ideas could even be promoted by those in power, who will no doubt be grateful for the transference of accountability.
  • we can already see these forces mobilizing — see, for instance, arguments on the far right that discussions of Chinese culpability for the virus are being suppressed in the name of “political correctness,”
  • To understand how such a spiral of anger and guilt might work, we desperately need to update our understanding of how internet subcultures function.
  • we often think of radicalization as something the radicalized passively fell into and got swept up in.
  • In fact, the internet — for good and for ill — is a collaborative and imaginative space, rather than somewhere one group of people talks and another listens. We can be both influencer and influenced
  • “audiences often demand ” increasingly radical content from their preferred creators. Then, as far-right content continues to get enormous engagement, we see the numbers, and our understanding of this content as beyond the pale naturally decreases.
  • before we have even made the decision to watch a video or read an article, our perception of it has already been altered almost imperceptibly by the various tiny signals surrounding it. Whatever social media platform you use to engage with the world, your timeline is almost certainly the greatest source of unchecked and frequently subconscious influence.
  • In this age of isolation, we need to be aware of how far-right actors will attempt to exploit this unprecedented situation — and we need to be prepared for the fact that it may very well work.
Javier E

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

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

Obama tried to give Zuckerberg a wake-up call over fake news on Facebook - The Washington Post - 0 views

  • There has been a rising bipartisan clamor, meanwhile, for new regulation of a tech industry that, amid a historic surge in wealth and power over the past decade, has largely had its way in Washington despite concerns raised by critics about its behavior.
  • In particular, momentum is building in Congress and elsewhere in the federal government for a law requiring tech companies — like newspapers, television stations and other traditional carriers of campaign messages — to disclose who buys political ads and how much they spend on them.
  • “There is no question that the idea that Silicon Valley is the darling of our markets and of our society — that sentiment is definitely turning,” said Tim O’Reilly, an adviser to tech executives and chief executive of the influential Silicon Valley-based publisher O’Reilly Media.
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  • the Russian disinformation effort has proven far harder to track and combat because Russian operatives were taking advantage of Facebook’s core functions, connecting users with shared content and with targeted native ads to shape the political environment in an unusually contentious political season, say people familiar with Facebook’s response.
  • Unlike the Islamic State, what Russian operatives posted on Facebook was, for the most part, indistinguishable from legitimate political speech. The difference was the accounts that were set up to spread the misinformation and hate were illegitimate.
  • Facebook’s cyber experts found evidence that members of APT28 were setting up a series of shadowy accounts — including a persona known as Guccifer 2.0 and a Facebook page called DCLeaks — to promote stolen emails and other documents during the presidential race. Facebook officials once again contacted the FBI to share what they had seen.
  • The sophistication of the Russian tactics caught Facebook off-guard. Its highly regarded security team had erected formidable defenses against traditional cyber attacks but failed to anticipate that Facebook users — deploying easily available automated tools such as ad micro-targeting — pumped skillfully crafted propaganda through the social network without setting off any alarm bells.
  • One of the theories to emerge from their post-mortem was that Russian operatives who were directed by the Kremlin to support Trump may have taken advantage of Facebook and other social media platforms to direct their messages to American voters in key demographic areas in order to increase enthusiasm for Trump and suppress support for Clinton.
  • the intelligence agencies had little data on Russia’s use of Facebook and other U.S.-based social media platforms, in part because of rules designed to protect the privacy of communications between Americans.
  • “It is our responsibility,” he wrote, “to amplify the good effects [of the Facebook platform] and mitigate the bad — to continue increasing diversity while strengthening our common understanding so our community can create the greatest positive impact on the world.”
  • The extent of Facebook’s internal self-examination became clear in April, when Facebook Chief Security Officer Alex Stamos co-authored a 13-page white paper detailing the results of a sprawling research effort that included input from experts from across the company, who in some cases also worked to build new software aimed specifically at detecting foreign propaganda.
  • “Facebook sits at a critical juncture,” Stamos wrote in the paper, adding that the effort focused on “actions taken by organized actors (governments or non-state actors) to distort domestic or foreign political sentiment, most frequently to achieve a strategic and/or geopolitical outcome.” He described how the company had used a technique known as machine learning to build specialized data-mining software that can detect patterns of behavior — for example, the repeated posting of the same content — that malevolent actors might use.  
  • The software tool was given a secret designation, and Facebook is now deploying it and others in the run-up to elections around the world. It was used in the French election in May, where it helped disable 30,000 fake accounts, the company said. It was put to the test again on Sunday when Germans went to the polls. Facebook declined to share the software tool’s code name. 
  • Officials said Stamos underlined to Warner the magnitude of the challenge Facebook faced policing political content that looked legitimate. Stamos told Warner that Facebook had found no accounts that used advertising but agreed with the senator that some probably existed. The difficulty for Facebook was finding them.
  • Technicians then searched for “indicators” that would link those ads to Russia. To narrow down the search further, Facebook zeroed in on a Russian entity known as the Internet Research Agency, which had been publicly identified as a troll farm.
  • By early August, Facebook had identified more than 3,000 ads addressing social and political issues that ran in the United States between 2015 and 2017 and that appear to have come from accounts associated with the Internet Research Agency.
  • Congressional investigators say the disclosure only scratches the surface. One called Facebook’s discoveries thus far “the tip of the iceberg.” Nobody really knows how many accounts are out there and how to prevent more of them from being created to shape the next election — and turn American society against itself.
Javier E

Can Our Democracy Survive Tribalism? - 0 views

  • we don’t really have to wonder what it’s like to live in a tribal society anymore, do we? Because we already do. Over the past couple of decades in America, the enduring, complicated divides of ideology, geography, party, class, religion, and race have mutated into something deeper, simpler to map, and therefore much more ominous. I don’t just mean the rise of political polarization (although that’s how it often expresses itself), nor the rise of political violence (the domestic terrorism of the late 1960s and ’70s was far worse), nor even this country’s ancient black-white racial conflict (though its potency endures).
  • I mean a new and compounding combination of all these differences into two coherent tribes, eerily balanced in political power, fighting not just to advance their own side but to provoke, condemn, and defeat the other.
  • I mean two tribes whose mutual incomprehension and loathing can drown out their love of country, each of whom scans current events almost entirely to see if they advance not so much their country’s interests but their own. I mean two tribes where one contains most racial minorities and the other is disproportionately white; where one tribe lives on the coasts and in the cities and the other is scattered across a rural and exurban expanse; where one tribe holds on to traditional faith and the other is increasingly contemptuous of religion altogether; where one is viscerally nationalist and the other’s outlook is increasingly global; where each dominates a major political party; and, most dangerously, where both are growing in intensity as they move further apart.
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  • The project of American democracy — to live beyond such tribal identities, to construct a society based on the individual, to see ourselves as citizens of a people’s republic, to place religion off-limits, and even in recent years to embrace a multiracial and post-religious society — was always an extremely precarious endeavor. It rested, from the beginning, on an 18th-century hope that deep divides can be bridged by a culture of compromise, and that emotion can be defeated by reason.
  • Tribalism, it’s always worth remembering, is not one aspect of human experience. It’s the default human experience. It comes more naturally to us than any other way of life. For the overwhelming majority of our time on this planet, the tribe was the only form of human society. We lived for tens of thousands of years in compact, largely egalitarian groups of around 50 people or more, connected to each other by genetics and language, usually unwritten.
  • Tribal cohesion was essential to survival, and our first religions emerged for precisely this purpose.
  • Religion therefore fused with communal identity and purpose, it was integral to keeping the enterprise afloat, and the idea of people within a tribe believing in different gods was incomprehensible. Such heretics would be killed.
  • we became a deeply cooperative species — but primarily with our own kind. The notion of living alongside people who do not look like us and treating them as our fellows was meaningless for most of human history.
  • Successful modern democracies do not abolish this feeling; they co-opt it. Healthy tribalism endures in civil society in benign and overlapping ways.
  • in our neighborhood and community; in our ethnic and social identities and their rituals; among our fellow enthusiasts
  • most critically, there is the Über-tribe that constitutes the nation-state, a megatribe that unites a country around shared national rituals, symbols, music, history, mythology, and events, that forms the core unit of belonging that makes a national democracy possible.
  • Tribalism only destabilizes a democracy when it calcifies into something bigger and more intense than our smaller, multiple loyalties; when it rivals our attachment to the nation as a whole; and when it turns rival tribes into enemies. And the most significant fact about American tribalism today is that all three of these characteristics now apply to our political parties, corrupting and even threatening our system of government.
  • If I were to identify one profound flaw in the founding of America, it would be its avoidance of our tribal nature
  • The founders were suspicious of political parties altogether — but parties defined by race and religion and class and geography? I doubt they’d believe a republic could survive that, and they couldn’t and didn’t foresee it. In fact, as they conceived of a new society that would protect the individual rights of all humanity, they explicitly excluded a second tribe among them: African-American slaves
  • But it did happen here, on a fault line that closely resembles today’s tribal boundary.
  • in the first half of the 20th century, with immigration sharply curtailed after 1924, the world wars acted as great unifiers and integrators. Our political parties became less polarized by race, as the FDR Democrats managed to attract more black voters as well as ethnic and southern whites. By 1956, nearly 40 percent of black voters still backed the GOP.
  • The re-racialization of our parties began with Barry Goldwater’s presidential campaign in 1964, when the GOP lost almost all of the black vote. It accelerated under Nixon’s “southern strategy” in the wake of the civil-rights revolution. By Reagan’s reelection, the two parties began to cohere again into the Civil War pattern, and had simply swapped places.
  • The greatest threat to a politician today therefore is less a candidate from the opposing party than a more ideologically extreme primary opponent. The incentives for cross-tribal compromise have been eviscerated, and those for tribal extremism reinforced.
  • When it actually came to undoing the reform earlier this year, the GOP had precious little intellectual capital to fall back on, no alternative way to keep millions insured, no history of explaining to voters outside their own tribe what principles they were even trying to apply.
  • Add to this the great intellectual sorting of America, in which, for generations, mass college education sifted countless gifted young people from the heartland and deposited them in increasingly left-liberal universities and thereafter the major cities, from which they never returned, and then the shifting of our economy to favor the college-educated, which only deepened the urban-rural divide.
  • The myths that helped us unite as a nation began to fray. We once had a widely accepted narrative of our origins, shared icons that defined us, and a common pseudo-ethnicity — “whiteness” — into which new immigrants were encouraged to assimilate.
  • we should be clear-eyed about the consequence. We can no longer think of the Puritans without acknowledging the genocide that followed them; we cannot celebrate our Founding Fathers without seeing that slavery undergirded the society they constructed; we must tear down our Confederate statues and relitigate our oldest rifts. Even the national anthem now divides those who stand from those who kneel. We dismantled many of our myths, but have not yet formed new ones to replace them.
  • The result of all this is that a lopsided 69 percent of white Christians now vote Republican, while the Democrats get only 31. In the last decade, the gap in Christian identification between Democrats and Republicans has increased by 50 percent. In 2004, 44 percent of Latinos voted Republican for president; in 2016, 29 percent did. Forty-three percent of Asian-Americans voted Republican in 2004; in 2016, 29 percent did. Since 2004, the most populous urban counties have also swung decisively toward the Democrats, in both blue and red states, while rural counties have shifted sharply to the GOP
  • When three core components of a tribal identity — race, religion, and geography — define your political parties, you’re in serious trouble.
  • Some countries where tribal cleavages spawned by ethnic and linguistic differences have long existed understand this and have constructed systems of government designed to ameliorate the consequences
  • There is no neutral presidency here, and so when a rank tribalist wins the office and governs almost entirely in the interests of the hardest core of his base, half the country understandably feels as if it were under siege. Our two-party, winner-take-all system only works when both parties are trying to appeal to the same constituencies on a variety of issues.
  • Our undemocratic electoral structure exacerbates things. Donald Trump won 46 percent of the vote, attracting 3 million fewer voters than his opponent, but secured 56 percent of the Electoral College. Republicans won 44 percent of the vote in the Senate seats up for reelection last year, but 65 percent of the seats. To have one tribe dominate another is one thing; to have the tribe that gained fewer votes govern the rest — and be the head of state — is testing political stability.
  • Slowly our political culture becomes one in which the two parties see themselves not as participating in a process of moving the country forward, sometimes by tilting to the right and sometimes to the left, as circumstances permit, alternating in power, compromising when in opposition, moderating when in government — but one where the goal is always the obliteration of the other party by securing a permanent majority, in an unending process of construction and demolition.
  • And so by 2017, 41 percent of Republicans and 38 percent of Democrats said they disagreed not just with their opponents’ political views but with their values and goals beyond politics as well.
  • 61 percent of Trump supporters say there’s nothing he could do to make them change their minds about him; 57 percent of his opponents say the same thing. Nothing he could do.
  • When criticized by a member of a rival tribe, a tribalist will not reflect on his own actions or assumptions but instantly point to the same flaw in his enemy.
  • By the 2000 election, we were introduced to the red-blue map, though by then we could already recognize the two tribes it identified as they fought to a national draw. Choosing a president under those circumstances caused a constitutional crisis, one the Supreme Court resolved at the expense of losing much of its nonpartisan, nontribal authority.
  • In America, the intellectual elites, far from being a key rational bloc resisting this, have succumbed. The intellectual right and the academic left have long since dispensed with the idea of a mutual exchange of ideas.
  • Conservatism thrived in America when it was dedicated to criticizing liberalism’s failures, engaging with it empirically, and offering practical alternatives to the same problems. It has since withered into an intellectual movement that does little but talk to itself and guard its ideological boundaries.
  • among tribal conservatives, the Iraq War remained a taboo topic when it wasn’t still regarded as a smashing success, tax cuts were still the solution to every economic woe, free trade was all benefit and no cost, and so on. Health care was perhaps the most obvious example of this intellectual closure. Republican opposition to the Affordable Care Act was immediate and total. Even though the essential contours of the policy had been honed at the Heritage Foundation, even though a Republican governor had pioneered it in Massachusetts, and even though that governor became the Republican nominee in 2012, the anathematization of it defined the GOP for seven years.
  • the now near-ubiquitous trend of “whataboutism,” as any glance at a comments section or a cable slugfest will reveal. The Soviets perfected this in the Cold War, deflecting from their horrific Gulags by pointing, for example, to racial strife in the U.S. It tells you a lot about our time that a tactic once honed in a global power struggle between two nations now occurs within one.
  • George Orwell famously defined this mind-set as identifying yourself with a movement, “placing it beyond good and evil and recognising no other duty than that of advancing its interests.” It’s typified, he noted, by self-contradiction and indifference to reality
  • As for indifference to reality, today’s Republicans cannot accept that human-produced carbon is destroying the planet, and today’s Democrats must believe that different outcomes for men and women in society are entirely a function of sexism. Even now, Democrats cannot say the words illegal immigrants or concede that affirmative action means discriminating against people because of their race. Republicans cannot own the fact that big tax cuts have not trickled down, or that President Bush authorized the brutal torture of prisoners, thereby unequivocally committing war crimes.
  • Orwell again: “There is no crime, absolutely none, that cannot be condoned when ‘our’ side commits it. Even if one does not deny that the crime has happened, even if one knows that it is exactly the same crime as one has condemned in some other case … still one cannot feel that it is wrong.” That is as good a summary of tribalism as you can get, that it substitutes a feeling — a really satisfying one — for an argument.
  • When a party leader in a liberal democracy proposes a shift in direction, there is usually an internal debate. It can go on for years. When a tribal leader does so, the tribe immediately jumps on command. And so the Republicans went from free trade to protectionism, and from internationalism to nationalism, almost overnight
  • And then there is the stance of white Evangelicals, a pillar of the red tribe. Among their persistent concerns has long been the decline of traditional marriage, the coarsening of public discourse, and the centrality of personal virtue to the conduct of public office.
  • In the 1990s, they assailed Bill Clinton as the font of decadence; then they lionized George W. Bush, who promised to return what they often called “dignity” to the Oval Office. And yet when a black Democrat with exemplary personal morality, impeccable public civility, a man devoted to his wife and children and a model for African-American fathers, entered the White House, they treated him as a threat to civilization
  • And when they encountered a foulmouthed pagan who bragged of grabbing women by the pussy, used the tabloids to humiliate his wife, married three times, boasted about the hotness of his own daughter, touted the size of his own dick in a presidential debate, and spoke of avoiding STDs as his personal Vietnam, they gave him more monolithic support than any candidate since Reagan, including born-again Bush and squeaky-clean Romney.
  • In 2011, a poll found that only 30 percent of white Evangelicals believed that private immorality was irrelevant for public life. This month, the same poll found that the number had skyrocketed to 72 percent.
  • Total immersion within one’s tribe also leads to increasingly extreme ideas. The word “hate,” for example, has now become a one-stop replacement for a whole spectrum of varying, milder emotions involved with bias toward others:
  • Or take the current promiscuous use of the term “white supremacist.” We used to know what that meant. It meant advocates and practitioners of slavery, believers in the right of white people to rule over all others, subscribers to a theory of a master race, Jim Crow supporters, George Wallace voters.
  • But it is now routinely used on the left to mean, simply, racism in a multicultural America, in which European-Americans are a fast-evaporating ethnic majority.
  • Liberals should be able to understand this by reading any conservative online journalism and encountering the term “the left.” It represents a large, amorphous blob of malevolent human beings, with no variation among them, no reasonable ideas, nothing identifiably human at all
  • It’s not easy to be optimistic with Trump as president. And given his malignant narcissism, despotic instincts, absence of empathy, and constant incitement of racial and xenophobic hatred, it’s extremely hard not to be tribal in return. There is no divide he doesn’t want to deepen, no conflict he doesn’t want to start or intensify. How on earth can we not “resist”?
  • In 2015, did any of us anticipate that neo-Nazis would be openly parading with torches on a college campus or that antifa activists would be proudly extolling violence as the only serious response to the Trump era?
  • In fact, the person best positioned to get us out of this tribal trap would be … well … bear with me … Trump. The model would be Bill Clinton, the first president to meet our newly configured divide. Clinton leveraged the loyalty of Democrats thrilled to regain the White House in order to triangulate toward centrist compromises with the GOP. You can argue about the merits of the results, but he was able to govern, to move legislation forward, to reform welfare, reduce crime, turn the deficit into a surplus, survive impeachment, and end his term a popular president.
  • The Democrats are now, surprisingly, confronting a choice many thought they would only face in a best-case-scenario midterm election, and their political calculus is suddenly much more complicated than pure resistance. Might the best interest of the country be served by working with Trump? And if they do win the House in 2018, should they seek to destroy Trump’s presidency, much like GOP leaders in Congress chose to do with Obama? Should they try to end it through impeachment, as the GOP attempted with Bill Clinton? Or could they try to moderate the tribal divide?
  • if the Democrats try to impeach a president who has no interest in the stability or integrity of our liberal democracy, and if his base sees it, as they will, as an Establishment attempt at nullifying their vote, are we really prepared to handle the civil unrest and constitutional crisis that would almost certainly follow?
  • Tribalism is not a static force. It feeds on itself. It appeals on a gut level and evokes emotions that are not easily controlled and usually spiral toward real conflict. And there is no sign that the deeper forces that have accelerated this — globalization, social atomization, secularization, media polarization, ever more multiculturalism — will weaken
  • But we should not delude ourselves that this is all a Trump problem.
  • As utopian as it sounds, I truly believe all of us have to at least try to change the culture from the ground up. There are two ideas that might be of help, it seems to me. The first is individuality.
  • I mean valuing the unique human being — distinct from any group identity, quirky, full of character and contradictions, skeptical, rebellious, immune to being labeled or bludgeoned into a broader tribal grouping. This cultural antidote to tribalism, left and right, is still here in America and ready to be rediscovered
  • I may be an extreme case, but we all are nonconformist to some degree. Nurturing your difference or dissent from your own group is difficult; appreciating the individuality of those in other tribes is even harder. It takes effort and imagination, openness to dissent, even an occasional embrace of blasphemy.
  • we also need mutual forgiveness. It doesn’t matter if you believe, as I do, that the right bears the bulk of the historical blame. No tribal conflict has ever been unwound without magnanimity. Yitzhak Rabin had it, but it was not enough. Nelson Mandela had it, and it was
  • But this requires, of course, first recognizing our own tribal thinking. So much of our debates are now an easy either/or rather than a complicated both/and. In our tribal certainties, we often distort what we actually believe in the quiet of our hearts, and fail to see what aspects of truth the other tribe may grasp.
  • Not all resistance to mass immigration or multiculturalism is mere racism or bigotry; and not every complaint about racism and sexism is baseless. Many older white Americans are not so much full of hate as full of fear.
  • The actual solutions to our problems are to be found in the current no-man’s-land that lies between the two tribes. Reentering it with empiricism and moderation to find different compromises for different issues is the only way out of our increasingly dangerous impasse.
  • All of this runs deeply against the grain. It’s counterintuitive. It’s emotionally unpleasant. It fights against our very DNA. Compared with bathing in the affirming balm of a tribe, it’s deeply unsatisfying. But no one ever claimed that living in a republic was going to be easy — if we really want to keep it.
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