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anonymous

Opinion | How the Kent State Shootings Changed America - The New York Times - 0 views

www.nytimes.com/...nt-state-shooting-protest.html

US history

shared by anonymous on 04 May 20 - No Cached
  • On Friday, May 1, 1970, just after noon, about 300 students at Kent State University, outside Cleveland, gathered in the grassy campus Commons to protest President Nixon’s expansion of the Vietnam War into Cambodia.
  • Later that night, when the most audacious of the young protesters destroyed commercial property in downtown Kent, the town’s mayor asked Governor James Rhodes for assistance. Rhodes called in the National Guard. The next day, around 9 p.m., the campus building used by the Reserve Officer Training Corps, one of the Army’s primary recruiting tools during the Vietnam War, was torched, probably by a very small fringe of activists.
  • Student activists had long been at the forefront of the antiwar movement, and Kent State, with some 21,000 students, boasted a long tradition of radical protest, partly because of its proximity to Cleveland, then a stronghold of progressive labor.
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  • Rhodes primed polarized sentiments, calling the protesters “worse than the ‘Brown Shirt’ and the communist element,” labeling them “the worst type of people that we harbor in America.”
  • Just after noon, a group of guardsmen suddenly huddled together, retreated briefly, wheeled toward the right, turned in tandem and fired at the students for 13 seconds.The students were not only unarmed; most didn’t realize that the guards’ rifles held live ammunition. Four students were killed: Allison Krause, Jeffrey Miller, Sandra Scheuer and William Schroeder. Nine others were injured. After 50 years, we still don’t know why the guard turned and fired.
  • Thomas M. Grace, one of the students shot on May 4, went on to become a historian. Among his books is a well-received history of the protests, “Kent State: Death and Dissent in the Long Sixties.” In it, he argued that the shootings and the mass student strike had three immediate, tangible effects
  • First, the ensuing political pressure propelled Nixon to end the unwarranted Cambodian invasion earlier than anticipated, on June 30, 1970. Second, the horror of students dying at the hands of a militaristic state helped propel Congress to pass the War Powers Act in 1973, which curbed the president’s war-making authority. Third, the protests contributed to the ratification of the 26th Amendment a year later, which lowered the voting age from 21 to 18. Legislators recognized, not only that young adults old enough to be drafted should have the right to vote, but the civic awareness necessary for voting was evident in the acute appreciation of political problems that young people poignantly showed during the spring of 1970.
  • Kent State marked the symbolic end of the 1960s, stretching from the optimism of John F. Kennedy’s inauguration through the March on Washington to the long hot summers of riots, assassinations and radical activism.
  • Kent State did more than end an era; it also shaped a new one. As David Greenberg, a professor of history and journalism and media studies at Rutgers, explained, Kent State “left a legacy of disillusionment.
  • The May 4 shootings were viewed very differently by conservatives and liberals; most conservatives endorsed the National Guard’s actions and at best wrote off the shooting as a tragic accident
  • a position that liberals and the left found unimaginable
  • most people have forgotten that less than two weeks later, Phillip Lafayette Gibbs and James Earl Green, two students in Mississippi, were killed by police officers in the wake of a false rumor about the death of a civil rights leader. And while Kent State stands out as an exception — National Guardsmen killing white college students — over the years, state authorities have killed far more African-American protesters than whites
  • But the campus, largely empty of students and faculty, is quiet. An eerie silence will mark 12:24 p.m., the exact moment, 50 years earlier, when the soldiers opened fire. It will be, perhaps, appropriate — a moment to reflect, in our own freighted era, on the fragility and significance of the democratic ideals for which these students gave their lives.
Javier E

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

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

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

Trump to UN: confront North Korea and Iran or risk being 'bystanders in history' | World news | The Guardian - 0 views

www.theguardian.com/...rst-speech-un-north-korea-iran

trump history world Us

shared by anonymous on 19 Sep 17 - No Cached
  • Trump to UN: confront North Korea and Iran or risk being 'bystanders in history'
  • Donald Trump will use his first address to the UN general assembly on Tuesday to call for international action to confront North Korea and Iran, which he will portray as twin threats to global security, the White House said.
  • The official also said that Trump would use his address to sketch out his vision of how nation states could cooperate in the face of the such challenges, without compromising their sovereignty. In that way, the official argued, asking for other nations to take part in collective action was consistent with Trump’s “America First” approach.
  • ...2 more annotations...
  • Trump’s speech will focus on “world regimes that threaten security”, the official said.
  • “And in those two cases as well as others, an appeal to others nations to do their part in confronting these threats, and understanding it is a shared menace and that nations cannot be bystanders in history,” the official added. “And if you don’t confront the threats now, they will only gather force and become more formidable as time passes.”
malonema1

Can Democrats' Resistance Summer Take Down Trump? | The Report | US News - 0 views

www.usnews.com/...istance-summer-take-down-trump

US trump comey

shared by malonema1 on 10 Jun 17 - No Cached
  • Rallies. Canvassing. Demanding answers at congressional town halls. Voter registration, organizer training and candidate recruitment. It sounds like it could be some sort of political rehab plan for Democrats, who found themselves losing what most agree was a very winnable presidential race last year, despite having a more experienced, conventional and more traditionally organized nominee. Democrats are calling it Resistance Summer, a season they hope will mark the transition from the shock-and-awe reaction to Donald Trump's inauguration as president to a more focused strategy that will result in more than just abandoned protest signs and deflated balloons.
  • The official Resistance is being run by the Democratic National Committee, which is working with state parties to take the energy now being directed at GOP lawmakers at town halls and turn it into something more tangible. The party is giving matching grants to state affiliates under the program, which the DNC expects to top seven figures by the time it's done. Already, the party has subsidized on-the ground efforts, including activating black, Latino and Asian-Americans who did not vote in the congressional primary in Georgia's sixth district special election, and who could make a difference in the general election contest Tuesday.
malonema1

Study: 25% of Americans Stopped Buying Because of Politics | CMO Strategy - AdAge - 0 views

adage.com/...309322

US trump policy

shared by malonema1 on 10 Jun 17 - No Cached
  • Study: 25% of Americans Say Politics Drove Them to Boycott Brands
  • Think there's more hoopla about brand boycotts than actual boycotting? Maybe not. A new Ipsos survey found that 25% of Americans said they had stopped using a brand's goods or services in the previous three months because of protests, boycotts or the brand's perceived political leanings.
  • Socially conscientious consumerism has been on the rise for years," said Ronn Torossian, CEO of 5W Public Relations. "Given the combination of that trend and the current politically charged climate, it's not surprising to see that such a significant number of Americans have changed their shopping habits due to politics."
  • ...5 more annotations...
  • The research firm's senior marketing, corporate strategy and public affairs executives worked together to build a survey looking at 28 brands in the politically charged weeks after President Trump's inauguration.
  • Some 34% of Republicans surveyed reported boycotting Nordstrom, for example, compared to 12% of Democrats. The study captured respondents in February, when the decision by the retailer to drop Ivanka Trump's clothing line was in the headlines.
  • Some 32% of Democrats in the study said they boycotted Uber, compared to 13% of Republicans.
  • Among brands not swept up in political fights, Ipsos found less partisan disparity. Roughly three-quarters of respondents from either party said they bought Coke products.
  • "While it's unrealistic for a brand to think it can speak to the values of all consumers," said Torossian, "the prevalence of partisanship and the risk of alienating certain market segments is something a brand should consider when ideating and executing ads or campaigns."
Javier E

I Thought I Understood the American Right. Trump Proved Me Wrong. - The New York Times - 0 views

www.nytimes.com/...ght-trump-proved-me-wrong.html

conservatism right alt-right nativism fascism populism US history

shared by Javier E on 14 Apr 17 - No Cached
  • Stephen H. Norwood, one of the few historians who did study the Black Legion, also mined another rich seam of neglected history in which far-right vigilantism and outright fascism routinely infiltrated the mainstream of American life
  • In fact, the “far right” was never that far from the American mainstream. The historian Richard Steigmann-Gall, writing in the journal Social History, points out that “scholars of American history are by and large in agreement that, in spite of a welter of fringe radical groups on the right in the United States between the wars, fascism never ‘took’ here.”
  • Nevertheless, Steigmann-Gall continues, “fascism had a very real presence in the U.S.A., comparable to that on continental Europe.” He cites no less mainstream an organization than the American Legion, whose “National Commander” Alvin Owsley proclaimed in 1922, “the Fascisti are to Italy what the American Legion is to the United States.”
  • ...21 more annotations...
  • Anti-Semitism in America declined after World War II. But as Leo Ribuffo points out, the underlying narrative — of a diabolical transnational cabal of aliens plotting to undermine the very foundations of Christian civilization — survived in the anti-Communist diatribes of Joseph McCarthy. The alien narrative continues today in the work of National Review writers like Andrew McCarthy (“How Obama Embraces Islam’s Sharia Agenda”) and Lisa Schiffren
  • When Trump vowed on the campaign trail to Make America Great Again, he was generally unclear about when exactly it stopped being great. The Vanderbilt University historian Jefferson Cowie tells a story that points to a possible answer.
  • In his book “The Great Exception,” he suggests that what historians considered the main event in 20th century American political development — the rise and consolidation of the “New Deal order” — was in fact an anomaly, made politically possible by a convergence of political factors. One of those was immigration. At the beginning of the 20th century, millions of impoverished immigrants, mostly Catholic and Jewish, entered an overwhelmingly Protestant country. It was only when that demographic transformation was suspended by the 1924 Immigration Act that majorities of Americans proved willing to vote for many liberal policies.
  • Future historians won’t find all that much of a foundation for Trumpism in the grim essays of William F. Buckley, the scrupulous constitutionalist principles of Barry Goldwater or the bright-eyed optimism of Ronald Reagan. They’ll need instead to study conservative history’s political surrealists and intellectual embarrassments, its con artists and tribunes of white rage.
  • In their 1987 book, “Right Turn,” the political scientists Joel Rogers and Thomas Ferguson presented public-opinion data demonstrating that Reagan’s crusade against activist government, which was widely understood to be the source of his popularity, was not, in fact, particularly popular. For example, when Reagan was re-elected in 1984, only 35 percent of voters favored significant cuts in social programs to reduce the deficit
  • Much excellent scholarship, well worth revisiting in the age of Trump, suggests an explanation for Reagan’s subsequent success at cutting back social programs in the face of hostile public opinion: It was business leaders, not the general public, who moved to the right, and they became increasingly aggressive and skilled in manipulating the political process behind the scenes.
  • another answer hides in plain sight. The often-cynical negotiation between populist electioneering and plutocratic governance on the right has long been not so much a matter of policy as it has been a matter of show business.
  • It is a short leap from advertising and reality TV to darker forms of manipulation. Consider the parallels since the 1970s between conservative activism and the traditional techniques of con men. Direct-mail pioneers like Richard Viguerie created hair-on-fire campaign-fund-raising letters about civilization on the verge of collapse.
  • In 1965, Congress once more allowed large-scale immigration to the United States — and it is no accident that this date coincides with the increasing conservative backlash against liberalism itself, now that its spoils would be more widely distributed among nonwhites.
  • Why Is There So Much Scholarship on ‘Conservatism,’ and Why Has It Left the Historical Profession So Obtuse About Trumpism?” One reason, as Ribuffo argues, is the conceptual error of identifying a discrete “modern conservative movement” in the first place. Another reason, though, is that historians of conservatism, like historians in general, tend to be liberal, and are prone to liberalism’s traditions of politesse. It’s no surprise that we are attracted to polite subjects like “colorblind conservatism” or William F. Buckley.
  • Ribuffo argued that America’s anti-liberal traditions were far more deeply rooted in the past, and far angrier, than most historians would acknowledge, citing a long list of examples from “regional suspicions of various metropolitan centers and the snobs who lived there” to “white racism institutionalized in slavery and segregation.”
  • Until the 1990s, the most influential writer on the subject of the American right was Richard Hofstadter, a colleague of Trilling’s at Columbia University in the postwar years. Hofstadter was the leader of the “consensus” school of historians; the “consensus” being Americans’ supposed agreement upon moderate liberalism as the nation’s natural governing philosophy.
  • He didn’t take the self-identified conservatives of his own time at all seriously. He called them “pseudoconservatives” and described, for instance, followers of the red-baiting Republican senator Joseph McCarthy as cranks who salved their “status anxiety” with conspiracy theories and bizarre panaceas. He named this attitude “the paranoid style in American politics”
  • in 1994, the scholar Alan Brinkley published an essay called “The Problem of American Conservatism” in The American Historical Review. American conservatism, Brinkley argued, “had been something of an orphan in historical scholarship,” and that was “coming to seem an ever-more-curious omission.” The article inaugurated the boom in scholarship that brought us the story, now widely accepted, of conservatism’s triumphant rise
  • American historians’ relationship to conservatism itself has a troubled history. Even after Ronald Reagan’s electoral-college landslide in 1980, we paid little attention to the right: The central narrative of America’s political development was still believed to be the rise of the liberal state.
  • If Donald Trump is the latest chapter of conservatism’s story, might historians have been telling that story wrong?
  • The professional guardians of America’s past, in short, had made a mistake. We advanced a narrative of the American right that was far too constricted to anticipate the rise of a man like Trump
  • But if Hofstadter was overly dismissive of how conservatives understood themselves, the new breed of historians at times proved too credulous. McGirr diligently played down the sheer bloodcurdling hysteria of conservatives during the period she was studyin
  • Lisa McGirr, now of Harvard University, whose 2001 book, “Suburban Warriors: The Origins of the New American Right,” became a cornerstone of the new literature. Instead of pronouncing upon conservatism from on high, as Hofstadter had, McGirr, a social historian, studied it from the ground up, attending respectfully to what activists understood themselves to be doing. What she found was “a highly educated and thoroughly modern group of men and women,” normal participants in the “bureaucratized world of post-World War II America.” They built a “vibrant and remarkable political mobilization,
  • I sometimes made the same mistake. Writing about the movement that led to Goldwater’s 1964 Republican nomination, for instance, it never occurred to me to pay much attention to McCarthyism, even though McCarthy helped Goldwater win his Senate seat in 1952, and Goldwater supported McCarthy to the end. (As did William F. Buckley.) I was writing about the modern conservative movement, the one that led to Reagan, not about the brutish relics of a more gothic, ill-formed and supposedly incoherent reactionary era that preceded it.
  • A few historians have provocatively followed a different intellectual path, avoiding both the bloodlessness of the new social historians and the psychologizing condescension of the old Hofstadter school. Foremost among them is Leo Ribuffo, a professor at George Washington University.
malonema1

Trump's strain with Obama marks departure - CNNPolitics.com - 0 views

www.cnn.com/...ld-trump-obama-presidents-club

US trump politics obama

shared by malonema1 on 10 Jun 17 - No Cached
  • Trump's strain with Obama marks departure from presidential fraternity
  • Nearly five months ago, President Donald Trump bid farewell to a grinning Barack Obama, waving as the military helicopter shuttling his predecessor into post-White House life got smaller and smaller.They haven't spoken or seen each other since. For a President who seeks extensive counsel from outside the White House -- in calls to old friends, business executives, and even despotic foreign leaders -- Trump has largely forgone advice or guidance from any of the men who have held his job previously. In the months after Trump and Obama carried out a peaceful hand off of power, the two have failed to develop any sort of working relationship, according to White House advisers and former administration officials.
Javier E

Democrats copied the GOP's politics of 'personal responsibility,' and it hurt America - The Washington Post - 0 views

www.washingtonpost.com/...onsibility-and-it-hurt-america

responsibility accountability opportunity culture obama Democratic party reform

shared by Javier E on 29 May 17 - No Cached
  • On the campaign trail, Trump styled himself as an advocate of working people who believed that the state has an obligation to help struggling Americans, irrespective of why they are in need. Whereas his main rivals for the Republican nomination insisted that Americans have a responsibility to procure their own health care, for example, Trump proclaimed that we “need health care for all people.” There was, he said in one interview, “a philosophy in some circles that if you can’t pay for it, you don’t get it. That’s not going to happen with us.”
  • Since taking office, Trump has reverted to a more traditional Republican playbook: His economic policy offers huge handouts to the richest Americans, and it justifies this redistribution from bottom to top with the classic rhetoric of “personal responsibility” — a trope that has dominated American politics for the better part of three decades.
  • As Trump says in his official statement on the budget, he “will champion the hardworking taxpayers who have been ignored for too long” while reforming the welfare state so that it no longer “discourage[s] able-bodied adults from working.”
  • ...20 more annotations...
  • “Personal responsibility” is a peculiar phrase, at once anodyne and foreboding. It is both an expression of breezy common sense and a barely concealed threat to those unfortunate souls who might be so foolish as to act irresponsibly.
  • It’s such a routine part of American discourse that the literal meanings of the words barely register.
  • This language has had a profound impact on American politics. Weaponized by conservatives such as Ronald Reagan, then slowly adopted by liberals such as Bill Clinton, “responsibility” has shaped public policies from health care to housing
  • It is no coincidence, for example, that the greatest overhaul of the U.S. welfare state, which Clinton signed into law with bipartisan support in 1996, was called the Personal Responsibility and Work Opportunity Reconciliation Act.
  • it seems to answer the question of what the state owes to whom
  • Conservatives often argue that some people lead irresponsible lives, characterized by laziness and bad choices. So, since a large share of the poor and the sick have but themselves to blame for their suffering, the state does not owe them anything. And to tax people who work hard and make good choices in order to look after people who are irresponsible is not just bad for economic growth; it is immoral.
  • By invoking personal responsibility, Americans could tell themselves that racial disparities did not stem from historical injustice but rather from factors for which the poor were themselves to blame.
  • Whereas the Republican base once saw personal responsibility as a way to claim credit for its successes while casting blame for others’ failures, the same language now feels like a way of adding insult to injury
  • Trump, in Beinart’s words, was so appealing in good part because “instead of demanding personal responsibility,” he pledged “state protection.”
  • The vast gulf between candidate Trump’s promise not to judge ordinary Americans for their problems and President Trump’s policy of making life more difficult for Americans who fail to be self-sufficient creates a new opening for liberals. After decades when talk about personal responsibility gave conservatives ideological hegemony over most discussions of the welfare state, liberals could now go on the rhetorical offensive.
  • Stunned by the rhetorical power of “personal responsibility,” the left long ago came to accept the assumptions of its political adversaries.
  • Clinton and Barack Obama spoke as though they wanted to help only those Americans who were in need for reasons beyond their control, incessantly emphasizing the plight of those who “work hard and play by the rules.”
  • But since they sought to preserve key social provisions, they highlighted an empirical disagreement instead: Most people are not at fault for being in need.
  • As study after study has demonstrated, the odds are still stacked against blacks and Latinos: They are likely to be born to less-educated parents, to attend worse schools and to have more trouble finding jobs than similarly qualified whites.
  • Instead of thinking of them as equals, just as capable of taking their fates into their own hands, the left has, as political philosophers Elizabeth Anderson and Jonathan Wolff have argued, adopted a stance of pity for those poor dolts who could never amount to anything because of all the structural forces aligned against them
  • liberals should break with the punitive politics of responsibility in a much more radical way.
  • liberals now need to envisage an economic policy that would empower citizens of all classes and races to lead meaningful, economically productive lives — whether or not they have used drugs or served time or failed to finish high school.
  • liberals should, counterintuitively, recognize that personal responsibility can be a positive force. Stripped of its punitive connotations, responsibility is a virtue most people are eager to practice
  • we should recognize that most people already aspire to a broader, community-minded notion of responsibility, and that the state should help ensure that people have access to the basic educational resources they need to realize this goal.
  • A positive vision of responsibility would not be a political cudgel against ordinary citizens, a way to punish people for their pasts or to deprive them of state assistance. Instead, it would start with the recognition that, with a little help, most people are perfectly able and willing to take control of their own lives.
Javier E

Why Is This Hate Different From All Other Hate? - The New York Times - 0 views

www.nytimes.com/...erent-from-all-other-hate.html

anti-Muslim anti-Semitism xenophobe trump nationalism

shared by Javier E on 02 Apr 17 - No Cached
  • The president and his associates mix anti-Semitic dog whistles with frank attacks on Muslims, immigrants and refugees. The paradox is that in today’s America, coded anti-Semitism is more of a political taboo than open Islamophobia. We spend a great deal of time and energy parsing the semiotics of Mr. Trump’s role in stoking anti-Jewish sentiment, while Muslims and immigrants can be defamed with impunity. The risk here is that we’ve been distracted by the anti-Semitism controversy from the ways in which other groups are being demonized as Jews once were.
  • In his definitive 1994 book “Anti-Semitism in America,” Leonard Dinnerstein describes American anti-Semitism reaching a high tide in the early 1940s. The country was traumatized by the Great Depression and apprehensive about war in Europe. Reactionaries imagined themselves squeezed between globalist Jewish bankers above and subversive Jewish refugee hordes below.
  • The America First Committee, formed to keep the United States out of World War II, was full of bigots and Nazi sympathizers; Mr. Dinnerstein quotes the chairman of the Terre Haute, Ind., chapter saying, “Jews were now in possession of our government.” There were widespread assertions that President Franklin D. Roosevelt was secretly Jewish; anti-Semites insisted his real last name was Rosenfeld.
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  • Demagogues found popular support for their demand to keep Jewish refugees out of the country. Mr. Dinnerstein describes an anti-Semitic speaker warning of “200,000 Communist Jews at the Mexican border waiting to get into this country,” adding that “if they are admitted they will rape every woman and child that is left unprotected.
  • Today, these tropes feel familiar but in a new context. Mr. Trump started his political career by amplifying rumors that President Barack Obama was secretly Muslim. He resurrected the disgraced slogan “America First.” In October, he warned that Hillary Clinton was meeting “in secret with international banks to plot the destruction of U.S. sovereignty in order to enrich these global financial powers.” Mr. Trump called for refugees to be kept out of the country, smearing them as agents of a sinister foreign ideology. Breitbart, the website formerly run by Mr. Trump’s chief strategist, Stephen K. Bannon, has run a stream of alarmist articles about refugee rapists
  • In the Trump administration’s conspiratorial nationalism, avowed anti-Semites hear their overarching narratives reflected back to them, their prejudices tacitly approved.
  • During the presidential campaign, Michael T. Flynn, who would briefly serve as Mr. Trump’s national security adviser, retweeted someone attacking CNN with the words, “Not anymore, Jews, not anymore.” (Mr. Flynn later apologized.)
  • Under Mr. Bannon’s leadership, Breitbart defended online anti-Semitism as subversive good fun and published a column attacking the conservative writer Bill Kristol as a “renegade Jew.”
  • When the National Cathedral hosted a Muslim prayer service in a gesture of ecumenical good will, Mr. Gorka published a Breitbart column headlined: “Muslim Brotherhood Overruns National Cathedral in D.C.”
  • At an inauguration ball, Sebastian Gorka, a Breitbart editor who was soon to become a White House adviser, wore a medal associated with a Nazi-collaborationist Hungarian group, the Vitezi Rend. The Forward, a Jewish newspaper, reported that Mr. Gorka was a sworn member of the group. (Mr. Gorka claimed he wore the medal to honor his father, from whom he “inherited” Vitezi Rend membership.)
  • This is where we are now: A senior administration official dons fascist paraphernalia, defends himself by saying he did so out of filial loyalty, and suffers no political repercussions
  • Naturally, many Jews find this chilling, but we should not lose sight of the real import of Mr. Gorka’s appointment. He may flirt with anti-Semitic iconography for sentimental reasons, but he owes his career to his apocalyptic view of America’s war with radical Islam. The Islamic State, he claimed last year, “is already well entrenched on the shores of the United States.
  • In power, the new administration, too, seemed to be trolling the Jewish community. In January, the White House released a statement for Holocaust Remembrance Day that failed to mention Jews. A spokeswoman, Hope Hicks, told CNN the omission was intentional, because the administration “took into account all of those who suffered” — echoing the position of neo-Nazis and Holocaust deniers who seek to play down the genocide of Jews.
  • Last year, Michael Anton, now a White House national security staffer, wrote a pseudonymous essay arguing that “mass immigration has overwhelmed, eroded, and de-Americanized formerly American communities.” He was particularly contemptuous of Muslim immigration. Yes, he allowed, “not all Muslims are terrorists, blah, blah, blah, etc. Even so, what good has Muslim immigration done for the United States and the American people?”
  • To be an American Muslim or a brown-skinned immigrant and know that people like this are in power must be terrifying. Mr. Trump and his appointees have consistently denigrated and dehumanized these minorities in ways we’d never tolerate if they were talking about Jews.
  • The president and his cronies talk a lot about representing “the people,” but they don’t mean all Americans. “The only important thing is the unification of the people,” Mr. Trump said at Eugene, Ore., campaign rally last year, “because the other people don’t mean anything.”
  • Naturally, a government that decides certain groups of people “don’t mean anything” shakes many Jews to the core. But the horror of the president’s vision isn’t that “the other people” might include Jews. It includes people. Even in this brutally tribal moment, that should be enough.
Javier E

Trump Once Said the 'Access Hollywood' Tape Was Real. Now He's Not Sure. - The New York Times - 0 views

www.nytimes.com/...ump-access-hollywood-tape.html

trump truth culture

shared by Javier E on 29 Nov 17 - No Cached
  • “It’s dangerous to democracy; you’ve got to have shared facts,” Senator Jeff Flake, Republican of Arizona, said in an interview on Tuesday. “And on so many of these, there’s empirical evidence that says no: You didn’t win the popular vote, there weren’t more people at your inauguration than ever, that was your voice on that tape, you admitted it before.”
  • Mr. Trump’s friends did not bother denying that the president was creating an alternative version of events. One Republican lawmaker, who asked not to be identified, said that Mr. Trump’s false statements had become familiar to people over time. The president continues to boast of winning districts that he did not in fact win, the lawmaker said, and of receiving 52 percent of the women’s vote, even though exit polls show that 42 percent of women supported him.
aniyahbarnett

They wanted democracy for Belarus. Instead they say they were beaten and raped by police - CNN - 0 views

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

history crisis

shared by aniyahbarnett on 23 Mar 21 - No Cached
  • all for protesting against the election victory declared by President Alexander Lukashenko
  • He crossed the border into Ukraine illegally,
  • which involved not only swimming in freezing temperatures and through dense reed, but stumbling over sheet ice and crawling through thick sludge.
  • ...27 more annotations...
  • "I'm navigating by the stars,"
  • has now claimed asylum in another country,
  • the repression of Lukashenko's regime, i
  • protesters and opposition activists have spoken of tortur
  • that display the extraordinary ferocity of riot police against protesters who are unarmed and peaceful, many of them teenagers.
  • anti-government protests spread inside neighboring Russia against the attempted murder and imprisonment of Alexey Navalny.
  • It is September 13, 2020
  • the US "strongly condemns the ​months-long post-election brutality carried out by the Lukashenka regime against peaceful protesters.
  • there were over 500 documented cases of severe abuse, 290 political prisoners and "a number of individuals still reported missing."
  • . A police officer fires a live round into the vehicle. The protesters are yanked out violently, and forced to lie face down on the ground
  • They didn't help. They just looked at me."
  • and marked with red paint, a grim sign of the police's "traffic lights" system of grading protesters in detention.
  • Those painted red should receive the worst treatment.
  • Sexual assault allegations have also been made by men and women against the police.
  • At this time, I probably had brain trauma, as I started to feel really dizzy. It was hard to move at all,
  • "He cut my underwear using this knife. He asked me again to give him the password. I refused again, and then he did what he did."
  • some bleeding on the walls,
  • One man has had seven teeth smashed out.
  • and the majority would go on to face criminal charges for protesting,
  • walking over the unconscious body of a teenage boy on the floor
  • the detainee likely suffered from an epileptic fit, and was left on the floor by police,
  • she was put next to a man who had been trampled by police until his hip broke
  • Russian President Vladimir Putin swiftly moved to support Lukashenko in August with a $1.5 billion loan and other unspecified assistance.
  • She feared for her safety and left with her mother.
  • I was worried they would torture me on my injuries."
  • the fragments of grenade removed from her leg. One fragment is still lodged in her thigh.
  • "We are not their people, we are strangers. Russia does not care what happens to us."
katherineharron

Trump's post-presidency: On the attack with the help of the Fox and Newsmax propaganda machine - CNN - 0 views

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

trump

shared by katherineharron on 23 Mar 21 - No Cached
  • Former President Donald Trump was audible, if not visible, all day long on Monday — and the effect is to keep him front and center in the Republican Party conversation.
  • His unwillingness, or inability, to lay low is exactly what many Trump observers expected
  • when broadcaster Rush Limbaugh died, Trump resumed his old habit of calling into TV networks, with two calls to Fox and one call each to Newsmax and One America News.
  • ...17 more annotations...
  • Lately Trump has been doing what comes naturally to him — dictating tweet-like statements, calling into conservative talk shows, and generally stirring up trouble. "I like this better than Twitter," he claimed on Newsmax. "Actually they did us a favor. This is better."
  • Trump has shown no courtesy to President Joe Biden since leaving the White House.
  • On the phone with one of his biggest sycophants, Newsmax's Greg Kelly, on Monday evening, Kelly speculated about Biden's mental faculties, prompting Trump to say "there's something" going on with Biden. Trump then questioned "whether or not he understands what he's signing" when bills cross his desk.
  • Trump is the first US president to lose re-election in nearly thirty years.
  • Trump, of course, proudly stands as the GOP antithesis of Bush 41. President 45, as some of his allies now call him, lest they identify him as "former," was uncharacteristically quiet upon leaving the White House. But he set up an office in Florida within days and began issuing statements that were widely picked up by the media — a cheap replacement for his account on Twitter, which banned him in the wake of the Capitol riot.
  • "The code of the presidents club is to get out of the way and let the new commander in chief have a year or two," CNN presidential historian Douglas Brinkley said.
  • Since then, he has gradually increased his visibility, with emails to members of the media from "45 Office" so far in March, twice as many as in February
  • "Trump's unique in that he wants to make a lot of racket and garner attention after leaving the White House,"
  • Trump said "people have seen some silence" from him, "but actually, if you take a look at what's happened over the last period of time, we're sending out releases. They're getting picked up much better than any tweet."
  • Trump also teased plans for "our own platform,"
  • Trump told Boothe that he now believes official statements to the public are "much more elegant than a tweet, and I think it gets picked up better. You're seeing that."
  • "Picked up" was the key phrase. The need for pickup — meaning attention from the American news media — is at the heart of Trump's post-presidential actions.
  • And he is continuing to push the incendiary claims that led up to the January 6 riot, about winning the 2020 election and Biden stealing it from him, despite pleas even from within his own party to stop lying.
  • Trump seemed self-aware about his media approach during a podcast taping with Lisa Boothe, which was released on Monday morning. Trump was Boothe's inaugural guest — which means the podcast does not yet have a high profile or a massive following. Trump said in a statement that she has been doing "an outstanding job" on Fox, so perhaps he wanted to give her new podcast a boost.
  • Brinkley likened Trump to "an active political hand grenade, ready to blow up the US political system any way he can.
  • Last week Trump called into Fox for a live interview with Maria Bartiromo. The next day his comments to Bartiromo were in heavy rotation on other right-wing networks and outlets.
  • To Kelly, he hedged about the possibility of a new social platform, saying that "something will happen with social media if I want it to happen."
clairemann

Virginia Becomes First Southern State to Abolish the Death Penalty - The New York Times - 0 views

www.nytimes.com/...virginia-death-penalty.html

history US policy Politics gop

shared by clairemann on 25 Mar 21 - No Cached
  • Gov. Ralph S. Northam on Wednesday signed a bill that abolished the death penalty in Virginia, making it the first Southern state and the 23rd overall to end capital punishment amid rising opposition to the practice.
  • He also noted racial disparities in the use of the death penalty: During the 20th century, he said, 296 of the 377 inmates Virginia executed for murder — or about 79 percent — were Black.
  • “For the state to apply this ultimate, final punishment, the answer needs to be yes. Fair means that it is applied equally to anyone, no matter who they are. And fair means that we get it right, that the person punished for the crime did the crime.”
  • ...10 more annotations...
  • In its final months, the administration executed 13 inmates, more than a fifth of the prisoners that the Bureau of Prisons considered to be on death row. The inauguration of Mr. Biden — who promised during the campaign to work to end federal capital punishment — almost certainly marked the end of that string of executions.
  • In 2000, the state executed a man who was 17 when he murdered his girlfriend’s parents. About five years later, the Supreme Court ruled that the execution of those who were minors at the time of their crimes was unconstitutional. Additionally, a case out of Virginia prompted the Supreme Court in 2002 to abolish the death penalty for those with intellectual disabilities.
  • The bill, which the Virginia House and Senate passed last month, stipulates that the sentences of the remaining death row inmates be converted to life in prison without eligibility for parole. The inmates will also not qualify for good conduct allowance, sentence credits or conditional release. Where there were once dozens of prisoners on the state’s death row, now there will be none.
  • “People are going to be looking at them going, ‘What in the world were those people thinking doing that?’” he said. He compared Virginia’s historical use of the death penalty to the Trump administration’s spasm of executions in its final months.
  • If Virginia is any indication, Republican support for abolishing capital punishment at the federal level is unlikely.
  • “could metaphorically be heard at the grave sites of those five crime victims,” Mr. Bell said during the hearing. “We have five dead Virginians that are not, that this bill will make sure that their killers do not receive justice.”
  • “Ending the death penalty comes down to one fundamental question, one question: Is it fair?” said Gov. Ralph Northam, who signed the bill on Wednesday.
  • The bill’s signing comes as President Biden faces pressure from members of his own party to commute the sentences of the remaining inmates on federal death row.
  • On Wednesday, State Senator Scott Surovell, a Democrat, visited the execution chamber for the first time since the early 1990s, when he toured the facility as a governor’s fellow. The gurney was new, Mr. Surovell said, adding that the same wooden chair remained but that there were also at least two digital clocks on the white walls that he did not recall.
  • “It’s a long, bloody history, and it’s astonishing that a state like Virginia, a former Confederate state, a state that so enthusiastically embraced the death penalty, is abolishing it,” Mr. Peppers said. “I never thought I’d see this.”
rerobinson03

Far-Right Extremists Move From 'Stop the Steal' to Stop the Vaccine - The New York Times - 0 views

www.nytimes.com/...ht-extremism-anti-vaccine.html

shared by rerobinson03 on 26 Mar 21 - No Cached
  • f the so-called Stop the Steal movement appeared to be chasing a lost cause once President Biden was inaugurated, its supporters among extremist organizations are now adopting a new agenda from the anti-vaccination campaign to try to undermine the government.
  • Bashing of the safety and efficacy of vaccines is occurring in chat rooms frequented by all manner of right-wing groups including the Proud Boys; the Boogaloo movement, a loose affiliation known for wanting to spark a second Civil War; and various paramilitary organizations.
  • One third of Republicans surveyed in a CBS News poll said that they would avoid getting vaccinated — compared with 10 percent of Democrats — and another 20 percent of Republicans said they were unsure. Other polls found similar trends.
  • ...2 more annotations...
  • In the months since inoculations started in December, the alliance grouping extremist organizations with the anti-vaccination movement has grown larger and more vocal, as conspiracy theories about vaccines proliferated while those about the presidential vote count receded
  • A new report by the Network Contagion Research Institute at Rutgers University noted, however, that although the deplatforming of extremist groups made their campaigns harder to follow, the alliance has the potential to meld disparate factions into a large anti-government movement united around public health issues.“It increases the opportunity for a big tent enemy,” said Joel Finkelstein, a fellow at Rutgers who runs the institute. “If you are feeling dispossessed, like all these right-wing groups are, boy do I have a tent for you.”Ben Decker contributed research.
Javier E

'Shocked by the uproar': Amanda Gorman's white translator quits | Books | The Guardian - 0 views

www.theguardian.com/...-quits-marieke-lucas-rijneveld

cultural appropriation racial translation woke

shared by Javier E on 02 Mar 21 - No Cached
  • Dutch publisher Meulenhoff had announced Rijneveld, winner of the International Booker prize, as the translator of the Joe Biden inaugural poet’s forthcoming collection, The Hill We Climb, last week
  • Journalist and activist Janice Deul led critics with a piece in Volkskrant asking why Meulenhoff had not chosen a translator who was, like Gorman, a “spoken-word artist, young, female and unapologetically Black”.
  • “An incomprehensible choice, in my view and that of many others who expressed their pain, frustration, anger and disappointment via social media,” wrote Deul. “Isn’t it – to say the least – a missed opportunity to [have hired] Marieke Lucas Rijneveld for this job? They are white, nonbinary, have no experience in this field, but according to Meulenhoff are still the ‘dream translator’?”
  • ...4 more annotations...
  • Rijneveld had previously welcomed the assignment, saying that “at a time of increasing polarisation, Amanda Gorman shows in her young voice the power of spoken word, the power of reconciliation, the power of someone who looks to the future instead of looking down”. But in a statement, they subsequently announced their withdrawal from the project.
  • “I am shocked by the uproar surrounding my involvement in the spread of Amanda Gorman’s message and I understand the people who feel hurt by Meulenhoff’s choice to ask me,” Rijneveld wrote. “I had happily devoted myself to translating Amanda’s work, seeing it as the greatest task to keep her strength, tone and style. However, I realise that I am in a position to think and feel that way, where many are not. I still wish that her ideas reach as many readers as possible and open hearts.”
  • Meulenhoff said it was Rijneveld’s decision to resign
  • Gorman, who is 22, had selected the 29-year-old herself, as a fellow young writer who had also come to fame early
yehbru

Uyghurs in China: What Biden should do about China's atrocities (opinion) - CNN - 0 views

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

politics China US Biden Uighurs International

shared by yehbru on 07 Mar 21 - No Cached
  • China has since banned BBC World News from airing in the country and denied the abuse, telling CNN that "it is strictly forbidden to insult and abuse trainees in any way."
  • But the women's accounts add to a record that includes reports of forced abortions and sterilizations, high-tech surveillance, and Uyghur children being separated from their parents.
  • Either the United States and the world will finally go beyond tepid criticism and respond with real action, or we can forget about values, universal rights, and international law.
  • ...5 more annotations...
  • A clear and consistent position from the US would allow for a whole-of-government response and ensure the Uyghur Human Rights Policy Act and Section 307 of the Tariff Act are fully enforced. These laws sanction parties involved in human rights abuses, identify where goods produced with forced labor are entering the US supply chain, and bans their import.
  • Biden raised his concerns over the oppression of the Uyghurs which, while a good step, was insufficient when not backed by uniform US policy. What's needed is a comprehensive strategy that holds China accountable for its human rights abuses against the Uyghurs and prioritizes ending violence.
  • While former Secretary of State Mike Pompeo rightly declared the crimes against the Uyghurs a genocide, the Trump administration's approach to China and to human rights more broadly was spotty and inconsistent at best.
  • In addition, a cross-agency response should focus in particular on allegations of gender-based violence perpetrated against Uyghurs in Xinjiang. Biden has already established a White House Gender Policy Council and has made clear that he plans to engage with the UN's Women, Peace, and Security agenda (neglected by the Trump administration) to put gender equality and freedom from gender-based violence at the heart of US diplomacy.
  • Too often in the past, hosting the Olympics has allowed authoritarian regimes to peddle propaganda and gain legitimacy -- from the Nazis in 1936 to the Soviets in 1980 to the Chinese Communist Party in 2008 and Vladimir Putin's Russia in 2014. In response to China's oppression of Uyghur communities and other human rights abuses, over 180 human rights groups and international legislators are calling for the 2022 Winter Olympics to be moved from Beijing or boycotted altogether.
hannahcarter11

Biden to urge vigilance and offer hope on anniversary of lockdown | Reuters - 0 views

www.reuters.com/...sary-of-lockdown-idUSKBN2B31DN

biden hope covid vaccine

shared by hannahcarter11 on 11 Mar 21 - No Cached
  • The Democratic president, who campaigned on a promise to curb the pandemic more effectively than his Republican predecessor Donald Trump, has told Americans since his January inauguration that more deaths and pain were coming from COVID-19.
  • But with the vaccinated population slowly increasing, Biden is conveying fresh hope even as he urges people to continue to be cautious to prevent further flare-ups.
  • Roughly 530,000 people have died from COVID-19 in the United States, and just about 10% of Americans have been fully vaccinated.
  • ...4 more annotations...
  • The president is expected to warn Americans who, like people worldwide, are weary of pandemic restrictions, not to revert to normal behavior prematurely.
  • Biden secured an early legislative victory this week as the Democratic-led Congress passed his $1.9 trillion pandemic-related stimulus bill, which his administration plans to highlight in coming weeks before pushing more of his campaign-trail “Build Back Better” plan.
  • White House senior adviser Andy Slavitt said on MSNBC that he was increasingly optimistic that the country could protect its vulnerable population: “We need to do more and step on the gas the next few weeks and months to get that done, and you’re going to hear that from the president tonight.”
  • As of Wednesday morning, nearly 128 million doses of coronavirus vaccines from the three authorized U.S. providers had been distributed and nearly 96 million shots administered, government data showed.
Javier E

Your COVID Moments #15 | Talking Points Memo - 0 views

talkingpointsmemo.com/...your-covid-moments-15

experience fatal radicalization right-wing crisis

shared by Javier E on 15 Mar 21 - No Cached
  • From TPM Reader JM (this one got to me perhaps more than any other we’ve published so far) …
  • My COVID moment was the culmination of a year of thinking we were going to be OK, and then realizing we weren’t.
  • In 2019, months before the COVID crisis struck, my elderly but still brilliant mother moved from Florida to the NY exurbs to live with my family. Like anyone in their late 80s, my mother had her share of age related health issues but overall was in remarkable shape. When the crisis struck last year, we seemed to be doing all the right things: working and attending school from home, wiping down our groceries, wearing masks, etc.
  • ...4 more annotations...
  • However, I have teenagers, one of whom has been slowly radicalized by sociopaths on YouTube (Ben Shapiro is a favorite.). At some point, my teen decided that COVID was overblown, masks were stupid, and it would all be over on election day.
  • We made it safely through Election Day, but COVID was still a thing. We made it safely through January 6th, but COVID was still a thing. The day after the inauguration, my teen’s lack of belief brought COVID into our house, and two weeks later, my mother died from it… after nearly a year of keeping her safe, two days before her vaccine appointment, and a week shy of her 89th birthday.
  • No one deliberately set out to kill their beloved grandmother or grandfather, but nonetheless they’re dead, and many families (thousands of families?) will be dealing with the guilt, shame, and intrafamily blame for years to come.
  • Here’s hoping for wisdom, perspective, and vaccines(!) in abundance, to help heal these wounds.
Javier E

It's True. Trump Had No Plan to Vaccinate the Country | Talking Points Memo - 0 views

talkingpointsmemo.com/...-plan-to-vaccinate-the-country

trump plan vaccine distribution

shared by Javier E on 15 Mar 21 - No Cached
  • Ex-President Trump is still claiming that without him we’d have waited five years for a vaccine. That’s clearly nonsense. And we can see it’s nonsense because other countries with totally different pharmaceutical industries have developed their own vaccines in roughly the same timeframe. But making total commitment risk free and gauranteeing a market for the eventual vaccine is a real thing and it was the right thing to do. The Trump administration did that.
  • Where things change dramatically is on the distribution front. It’s not too much to say that the Trump White House had literally no plan to distribute the vaccine at all beyond the small but critical subgroup of assisted living facility residents and staff. This isn’t even a criticism. It was a point of principle with them. It was their ‘plan’, such as it was.
  • The federal government’s role – all the stuff about getting the military involved to bring their logistics expertise to bear – was to drop off pallets of vaccine at major airports in each state. And then it was up to the states. Critically, it was up to states and municipalities which were already in acute budgetary distress because of the pandemic.
  • ...1 more annotation...
  • This is one thing that had people spooked in the fall. The administration had a system and funding for getting assisted living facilities vaccinated and I believe also health care workers vaccinated. But that program and funding was designed to run out at the beginning of February. And that was it. So it seemed almost intentionally designed to get everyone pumped up about getting vaccinated and then have all the plans and money run out about one week after Biden’s inauguration. So a pre-planned train-wreck on Biden’s watch.
martinelligi

Opinion | The Supreme Court must undo the harms that flowed from its 'Roe v. Wade' overreach - The Washington Post - 0 views

www.washingtonpost.com/...lowed-its-roe-v-wade-overreach

supreme court

shared by martinelligi on 27 May 21 - No Cached
  • The landmark Roe v. Wade Supreme Court decision establishing the right to abortion arrived in January 1973. It happened during a month of milestones in a long season of American convulsions. Former president Lyndon B. Johnson died the same day Roe was handed down, two days after Richard M. Nixon was sworn in as president for a second term, and a day before Nixon would announce the Paris Peace Accords ending the Vietnam War — or so the country believed.
  • Now, nearly half a century later, the Supreme Court has agreed to take up a case that could finally undo Roe’s vast expansion of the judiciary’s power. But such hopes have been disappointed in the past.
  • Now perhaps the court will finally come to grips with the consequences of that unconstitutional ambition to be the “decider in chief” of all divisive issues. In deciding to hear a case next fall involving a Mississippi law that bans most abortions after 15 weeks of pregnancy (Roe drew the line at six months), the court will, in effect, weigh the right of states to establish their own abortion laws without regard for Roe and Casey.
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