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Republican debate: 6 takeaways - CNNPolitics.com - 0 views

  • Donald Trump and Texas Sen. Ted Cruz dropped their buddy-buddy act
  • The two stole the show the Fox Business Network debate in North Charleston,
  • "I guess the bromance is over," Trump told CNN's Dan
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  • Cruz was ready to attack Trump over the real estate mogul's assertion that Cruz's Canadian birth (to a U.S. citizen mother) makes him vulnerable to accusations he is ineligible for the presidency,
  • As Cruz rebutted Trump for raising the issue -- effectively winning the moment -- Trump essentially held his hands up and said he's not the one who's concerned.
  • And he succeeded in keeping the question alive -- a loss, in and of itself, for Cruz. Trump asked: "If you become the nominee, who the hell knows if you can even serve in office?"
  • Trump and Cruz were at the center of the night's most memorable exchanges, but Florida Sen. Marco Rubio and New Jersey Gov. Chris Christie traded blows as well.
  • That Christie was even a target suggests he has a leg up on the two other governors in the race -- Ohio Gov.
  • Kasich, meanwhile, got the most engagement of the night from 89-year-old former Democratic Rep. John Dingell,
  • No, Kentucky Sen. Rand Paul didn't change his mind and show up for Thursday's 6 p.m. undercard round. But skipping the debate worked for him.
  • "If you're designated as someone who is not in contention, that is very disruptive to a campaign that is about three weeks out,
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GOP debate: Donald Trump-Ted Cruz 'bromance' is over - CNNPolitics.com - 0 views

  • Trump and Ted Cruz clashed Thursday in their sharpest -- and most personal -- encounters of the campaign season
  • The 2.5-hour event sponsored by Fox Business Network was filled with testy exchanges between the seven candidates on stage.
  • sparks flew between Marco Rubio and Chris Christie.
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  • Cruz forcefully responded to Trump's accusations that he isn't eligible to be president because he was born in Canada -- a controversy that Trump has only recently embraced. Read More
  • "There was nothing to this birther issue."
  • Rubio slammed his fellow senator for hiding behind the pretense of conservative values.
  • has repeatedly questioned whether Cruz, whose mother was a U.S. citizen, is a natural born citizen.
  • Cruz noted that some of the more extreme theories on the topic would conclude that someone can only become president if both parents were born in the United States. Under that standard, Cruz noted
  • neligible for the presidency because his mother was born in Scotland.
  • onald, I'm not going to use your mother's birth against you," Cruz said.
  • "Because it wouldn't work."
  • "That is not consistent conservatism," he says. "That is political calculation."
  • "I've said from the beginning, we should take no Syrian refugees of any kind," Christie said.
  • Trump was more dominant Thursday than in previous debates
  • Asked to explain what that meant, Cruz said New Yorkers tend to hold "socially liberal" views
  • "Not a lot of conservatives come out of Manhattan," he said.
  • "We rebuilt downtown Manhattan and everybody in the world watched and everybody in the world loved New York and loved New Yorkers. And I have to tell you, that was a very insulting statement that Ted made."
  • ut if that's the best hit the New York Times has got, they better go back to the well."
  • "Unfortunately, Gov. Christie has endorsed many of the ideas that Barack Obama supports," the Florida senator said.
  • It appears that "same someone has been whispering in old Marco's ear, too," Christie said.
  • Two years ago, he called me a conservative reformer that New Jersey needed. That was before he was running against me."
  • Trump said, insisting he would not change his mind on the issue.
  • "All Muslims? Seriously? What kind of signal does that send to the rest of the world?" Bush said.
  • While there has been plenty of animosity between Trump and most of his rivals, the billionaire businessman and Cruz have been on largely friendly territory for much of the campaign season.
  • Christie, meanwhile, blasted the actions as inconsistent with democracy.
  • Fiorina's candidacy has largely been defined by memorable debate performances. And even though she was dropped from the prime-time stage at the debate, she still delivered. Right out of the gate, she dealt a sharp personal attack on Clinton, the Democratic front-runner.
  • "Despite Donald Trump's bromance with Vladimir Putin ... Russia is our adversary," she said.
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The Daily 202: Bernie Sanders won the Democratic debate, say pundits and social media -... - 0 views

  •  
    review of democratic presidential debate, who won?
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6 takeaways from the Democratic debate - CNNPolitics.com - 0 views

  • Bernie Sanders is mad as hell -- and he's hoping Democratic voters are, too.
  • Just like Trump, Sanders even riffed on polling when asked about his strategy to win over African-American voters, arguing that they'll like him more once he wins in Iowa and New Hampshire.
  • "We have the momentum. We're on a path to a victory."
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  • On gun control, health care, financial regulation, her "many hours in the Situation Room advising President Obama" and more, Clinton cast herself as the defender of Obama's legacy and Sanders as someone who'd toss out his accomplishments.
  • Obama remains popular with Democrats. She has a strong claim to the President's legacy having served in his Cabinet as his top foreign policy officer. And minority voters favor Obama and Clinton over Sanders.
  • She accused Sanders of calling Obama "weak" and "ineffective" when it came to perhaps Clinton's most vulnerable subject, Wall Street reform, and said he'd tried to recruit a primary challenger against Obama in 2011.
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    6 takeaways from the Democratic debate
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Teens Debate Big Issues on Instagram Flop Accounts - The Atlantic - 0 views

  • as flop accounts grow by the thousands as teens seek refuge from the wider web, many of the internet’s worst dynamics have begun to duplicate themselves on Instagram. Some flop accounts are rife with polarization, drama, and misinformation
  • All the while, an increasing number of teens are turning to these types of accounts for news, seeing them as more reliable and trustworthy than traditional media.
  • The accounts post photos, videos, and screenshots of articles, memes, things, and people considered a “flop,” or, essentially, a fail. A flop could be a famous YouTuber saying something racist, someone being rude or awful in person, a homophobic comment, or anything that the teen who posted it deems wrong or unacceptable
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  • Flop accounts have a few characteristic visual cues. They usually have the word flop in their name and a generic image for their avatar. In Instagram’s bio section, account admins all list their first name; their emoji “signature,” which they use as shorthand to sign comments and captions; their pronouns; and often their ages; which run from 13 to 18.
  • According to teens, flop accounts began as a way to make fun of celebrities and popular YouTubers, but sometime over the past year they’ve morphed into something more substantive: a crucial way to share and discuss opinions online.
  • “Flop accounts bring attention to bad things or bad people that people should be aware of. We also post cringeworthy content for entertainment purposes,” said Alma, a 13-year-old admin on the flop account @nonstopflops.
  • They also say they’re turning to flop accounts for real news and debate about issues that matter to them. “Everyone started making a lot of accounts on Instagram to vent through about social issues, and the community blew up through that,” said Danny, a 15-year-old in California.
  • “Teenagers want an outlet to express their opinions with the same kind of conviction that they generally might not be able to express at home or other parts of their life,”
  • “Liberal flop accounts point out problematic behavior or spread liberal opinions,” said Bea, a 16-year-old in Maryland who founded the account @hackflops. “Conservative accounts post about feminism and whether the movement is good or bad, whether you can be conservative and LGBT, or Black Lives Matter and whether it’s better or worse than All Lives Matter … I’ve formed my opinions largely based upon what I see in the flop community.”
  • He worries about flop accounts turning Instagram into more of an echo chamber. “Everyone wants to see content they agree with,” he said.
  • The main thing teens who engage with flop accounts share is a strong distrust of the news media. Teens said they turned to flop accounts specifically because they didn’t believe what they read in the news, saw on TV, or even were taught in their U.S.-history class, since, as one teen saw it, their teacher is just one person giving an opinion. Teen flop-account admins and followers said they found information on flop accounts to be far more reliable because it could be crowdsourced and debated.
  • “You don’t want to read things in a newspaper, because that’s filtered. That’s not interactive,” Alma said. “Flop accounts, you can comment, ask questions, and you usually get replies.” Alma said that a big reason she found news outlets to be so unreliable is that she believes each article is written through the lens of a single reporter’s opinion or agenda.
  • “A lot of news nowadays claims to be facts, but it’s based off people’s opinions or they purposefully omit information,” she said.“I wish we could trust articles more, but it’s been proven multiple times of people reporting things that aren’t true. It’s just hard to know who to trust, so you always feel the need to check things yourself. You can’t just read an article and take it as fact, because there’s always a chance that it isn’t.”
  • “Flop accounts have a lot of people fact-checking each other instead of just depending on one source giving us information,” Dann said. “The fact that we’re all posting about these things means we all have to do research and it’s a lot of people completing these things together, not just one person, which makes us trust it more.”
  • But even accurate information can be warped to present a biased viewpoint, and some flop admins have accidentally posted misinformation before eventually realizing it and taking it down.
  • “One thing when we’re talking about teens is that they’re still in those formative years, this point in time where they’re kind of figuring out what their beliefs are,” said Jeffrey Lyons, an assistant professor of political science at Boise State University, adding that social media allow teens to be exposed to a broader variety of viewpoints than they’d likely encounter offline.
  • “You need a core set of beliefs to find who you are,” Alma said. “Whose opinions about what is going on now are more important than the people who are growing up now, who are experiencing it now, whose ideas and opinions are molded by what’s going on now?”
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Students Protest Intro Humanities Course at Reed - The Atlantic - 0 views

  • Of the 25 demands issued by RAR that day, the largest section was devoted to reforming Humanities 110.
  • outrage has been increasingly common in the course, Humanities 110, over the past 13 months. On September 26, 2016, the newly formed RAR organized a boycott of all classes in response to a Facebook post from the actor Isaiah Washington
  • A required year-long course for freshmen, Hum 110 consists of lectures that everyone attends and small break-out classes “where students learn how to discuss, debate, and defend their readings.” It’s the heart of the academic experience at Reed, which ranks second for future Ph.D.s in the humanities and fourth in all subjects.
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  • As Professor Peter Steinberger details in a 2011 piece for Reed magazine, “What Hum 110 Is All About,” the course is intended to train students whose “primary goal” is “to engage in original, open-ended, critical inquiry.”
  • But for RAR, Hum 110 is all about oppression. “We believe that the first lesson that freshmen should learn about Hum 110 is that it perpetuates white supremacy—by centering ‘whiteness’ as the only required class at Reed,” according to a RAR statement delivered to all new freshmen
  • The texts that make up the Hum 110 syllabus—from the ancient Mediterranean, Mesopotamia, Persia, and Egypt regions—are “Eurocentric,” “Caucasoid,” and thus “oppressive,” RAR leaders have stated. Hum 110 “feels like a cruel test for students of color,” one leader remarked on public radio. “It traumatized my peers.”
  • Reed is home to the most liberal student body of any college, according to The Princeton Review. It’s also ranked the second most-studious—a rigor inculcated in Hum 110.
  • A major crisis for Reed College started when RAR put those core qualities—social justice and academic study—on a collision course.
  • Beginning on boycott day, RAR protested every single Hum lecture that school year.
  • A Hum protest is visually striking: Up to several dozen RAR supporters position themselves alongside the professor and quietly hold signs reading “We demand space for students of color,” “We cannot be erased,” “Fuck Hum 110,” “Stop silencing black and brown voices; the rest of society is already standing on their necks,” and so on. The signs are often accompanied by photos of black Americans killed by police.
  • One of the first Hum professors to request that RAR not occupy the classroom was Lucía Martínez Valdivia, who said her preexisting PTSD would make it difficult to face protesters. In an open letter, RAR offered sympathy to Martínez Valdivia but then accused her of being anti-black, discriminating against those with disabilities, and engaging in gaslighting—without specifying those charges. When someone asked for specifics, a RAR leader replied, “Asking for people to display their trauma so that you feel sufficiently satisfied is a form of violence.”
  • But another RAR member did offer a specific via Facebook: “The​ ​appropriation​ ​of​ ​AAVE [African American Vernacular English]​ ​on​ ​her​ ​shirt​ ​during​ ​lecture:​ ​‘Poetry​ ​is​ ​lit’ ​is​ ​a​ ​form​ ​of​ ​anti-blackness.”
  • During Martínez Valdivia’s lecture on Sappho, protesters sat together in the seats wearing all black; they confronted her after class, with at least one of them yelling at the professor about her past trauma, bringing her to tears. “I am intimidated by these students,” Martínez Valdivia later wrote, noting she is “scared to teach courses on race, gender, or sexuality, or even texts that bring these issues up in any way—and I am a gay mixed-race woman.” Such fear, she revealed in an op-ed for The Washington Post, prompted some of her colleagues— “including people of color, immigrants, and those without tenure”—to avoid lecturing altogether.
  • what about the majority of students not in RAR? I spoke with a few dozen of them to get an understanding of what campus was like last year, and a clear pattern emerged: intimidation, stigma, and silence when it came to discussing Hum 110, or racial politics in general.
  • Raphael, the founder of the Political Dissidents Club, warned incoming students over Facebook that “Reed’s culture can be stifling/suffocating and narrow minded.”
  • The most popular public forum at Reed is Facebook, where social tribes coalesce and where the most emotive and partisan views get the most attention. “Facebook conversations at Reed bring out the extreme aspects of political discourse on campus,” said Yuta, a sophomore who recently co-founded a student group, The Thinkery, “dedicated to critical and open discussion.”
  • In mid-April, when students were studying for finals, a RAR leader grew frustrated that more supporters weren’t showing up to protest Hum 110. In a post viewable only to Reed students, the leader let loose: To all the white & able(mentally/physically) who don’t come to sit-ins(ever, anymore, rarely): all i got is shade for you. [... If] you ain’t with me, then I will accept that you are against me. There’s 6 hums left, I best be seein all u phony ass white allies show-up. […] How you gonna be makin all ur white supremacy messes & not help clean-up your own community by coming and sitting for a frickin hour & still claim that you ain’t a laughin at a lynchin kinda white.
  • Nonwhite students weren’t spared; a group of them agreed to “like” Patrick’s comment in a show of support. A RAR member demanded those “non-black pocs [people of color]” explain themselves, calling them “anti-black pos [pieces of shit].”
  • As tensions continued to mount, one student decided to create an online forum to debate Hum 110. Laura, a U.S. Army veteran who served twice in Afghanistan, named the Facebook page “Reed Discusses Hum 110.” But it seemed like people didn’t want to engage publicly:
  • Another student wrote to Laura in a private message, “I'm coming into this as a ‘POC’ but I disagree with everything [RAR has been] saying for a long time [and] it feels as if it isn't safe for anyone to express anything that goes against what they're saying.”
  • Laura could relate—her father “immigrated from Syria and was brown”—so she stood in front of Hum 110 just before class to distribute an anonymous survey to gauge opinions about the protests, an implicit rebuke to RAR. Laura, who lives in the neighboring city of Beaverton, said she saw this move as risky. “I would’ve rethought what I did had I lived on campus,” she said.
  • If Facebook is no place to debate Hum 110, what about the printed page? Not so much: During the entire 2016–17 school year, not a single op-ed or even a quote critical of RAR’s methods—let alone goals—was published in the student newspaper, according to a review of archived issues. The only thing that comes close?
  • The student magazine, The Grail, did publish a fair amount of dissent over RAR—but almost all anonymously
  • This school year, students are ditching anonymity and standing up to RAR in public—and almost all of them are freshmen of color
  • The pushback from freshmen first came over Facebook. “To interrupt a lecture in a classroom setting is in serious violation of academic freedom and is just unthoughtful and wrong,” wrote a student from China named Sicheng, who distributed a letter of dissent against RAR. Another student, Isabel, ridiculed the group for its “unsolicited emotional theater.
  • I met the student who shot the video. A sophomore from India, he serves as a mentor for international students. (He asked not to be identified by name.) “A lot of them told me how disappointed they were—that they traveled such a long distance to come to this school, and worked so hard to get to this school, and their first lecture was canceled,” he said. He also recalled the mood last year for many students of color like himself: “There was very much a standard opinion you had to have [about RAR], otherwise people would look at you funny, and some people would say stuff to you—a lot of people were called ‘race traitors.
  • Another student from India, Jagannath, responded to the canceled lecture by organizing a freshmen-only meeting on the quad. “For us to rise out of this culture of private concerns, hatred, and fear, we need to find a way to think, speak, and act together,” he wrote in a mass email. Jagannath told me that upperclassmen warned him he was “very crazy” to hold a public meeting, but it was a huge success; about 150 freshmen showed up, and by all accounts, their debate over Hum 110 was civil and constructive. In the absence of Facebook and protest signs, the freshmen were taking back their class.
  • In the intervening year, the Reed administration had met many of RAR’s demands, including new hires in the Office of Inclusive Community, fast-tracking the reevaluation of the Hum 110 syllabus that traditionally happens every 10 years, and arranging a long series of “6 by 6 meetings”—six RAR students and six Hum professors—to solicit ideas for that syllabus. (Those meetings ended when RAR members stopped coming; they complained of being “forced to sit in hours of fruitless meetings listening to full-grown adults cry about Aristotle.”)
  • the more accommodation that’s been made, the more disruptive the protests have become—and the more heightened the rhetoric. “Black lives matter” was the common chant at last year’s boycott. This year’s? “No cops, no KKK, no racist U.S.A.” RAR increasingly claims those cops will be unleashed on them—or, in their words, Hum professors are “entertaining threatening violence on our bodies.”
  • Rollo later told me that RAR “had a beautiful opportunity to address police violence” but squandered it with extreme rhetoric. “Identity politics is divisive,” he insisted. As far as Hum 110, “I like to do my own interpreting,” and he resents RAR “playing the race card on ancient Egyptian culture.
  • Reed is just one college—and a small one at that. But the freshman revolt against RAR could be a blueprint for other campuses. If the “most liberal student body” in the country can reject divisive racial rhetoric and come together to debate a diversity of views, others could follow.
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Why conservative magazines are more important than ever - The Washington Post - 0 views

  • political magazines, of any persuasion, can be at their worst when ideological team spirit is strongest.
  • For conservative magazines, the years after Sept. 11, 2001, when patriotism seemed to demand loyalty to the White House, were such a time. “We did allow ourselves to become house organs for the Republican Party and the conservative movement,” says American Conservative blogger Rod Dreher, who worked at National Review from 2002 to 2003. “I would have denied it at the time, but that really happened.”
  • This also made many conservatives reluctant to confront the flaws of George W. Bush, even years after his presidency. “What did we think about compassionate conservatism? About No Child Left Behind? About the Iraq War? The truth is a lot of conservatives thought they were basically a mistake and badly considered,”
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  • I think that was something the right had failed to wrestle with. They hadn’t had those conversations.”
  • right-of-center magazines have been debating and reassessing the soul of their political philosophy. Trumpism has torn down the conservative house and broken it up for parts. Conservative magazines are working to bring a plausible intellectual order to this new reality — and figure out what comes next.
  • “I’ve been a big critic of mainstream-media ideological blinders and biases, and I still am,” he said. “But we also have a president who lies aggressively, who lies casually, who lies about things that matter in huge ways and about things that don’t matter at all.”
  • Goldberg and writers Jay Nordlinger and Kevin D. Williamson are perhaps the most conspicuous members of National Review’s anti-Trump camp.
  • Hayes hopes that when a reader of the liberal magazine the Nation or a watcher of MSNBC seeks out an “intellectually honest conservative take,” that person will go to the Weekly Standard.
  • Kristol said he was reluctant to assess the present-day magazine as a whole, but he agreed that such a change was possible. “I feel now like I was unconsciously constraining the ways I was thinking,” he said. “You had friends. You had allies. You didn’t want to look too closely at the less savory parts of them.”
  • While the Weekly Standard has generally reflected a conventionally hawkish Republican worldview, it has also been willing to entertain varying political outlooks, with its writers landing in different places on Trump and many other matters. Labash, for instance, never hid his opposition to the war in Iraq. “It’s a magazine, not a cult,” he says. “You’re free to think freely.”
  • Goldberg told me that he had been spared any pressure from his employers to line up with the White House — “not a peep from a soul” at AEI or National Review — but that other employers were less tolerant. “One of the things I have much less respect for is Conservatism Inc.,” he said. “When the real histories of this period are done, one of the more important points is that institutions, both in the media and the think- tank universe, that are dependent on really large donor bases, they were among the first to give way.”
  • In response, Hayes has increased the magazine’s focus on reporting, he said, less for the purpose of winning debates than to rescue a sense of shared premises. “We thought it was important to focus on reporting and facts and try to determine what the facts are, so that we can have a big debate about policies we should pursue as a country based on a common understanding of those facts,”
  • Krein seemed more sanguine than most conservative intellectuals I met, viewing the changed policy discourse as a good in itself. “We have an honest question — what the role of the nation-state is,” Krein said. “This is a world of nation-states, but we no longer have any positive rationale for them. Those questions need to be worked out.”
  • Most of the magazine’s writers are somewhere in between. “We have a number of writers who are vehemently anti-Trump; I’m one of them,” says National Review Online editor Charles C.W. Cooke. “That doesn’t mean he can’t do anything right. That would be to throw my brain away.”
  • “One of the giant ironies of this whole phenomenon for us is that Trump represents a cartoonish, often exaggerated, version of the direction we wanted to see the party go in,” Lowry said. “Trump was in a very different place on regulation and trade, but we had been widening the lens of mainstream conservatism and arguing that the party needed to be more populist.”
  • “National Review has absolutely become more interesting,” says Helen Andrews, an essayist who has written for nearly all of the publications mentioned in this article. “When Trump won, I thought that’s it. National Review is done. There’s no way they can bounce back. But it turns out that all the folks over there that I thought were peacetime consiglieres were actually ready to seize the moment.”
  • Other contributors, like Dennis Prager and Victor Davis Hanson, reliably line up behind Trump, arguing he’s the only defense against an overpowering left.
  • Merry’s hope, in the face of what he feels are increasingly unfavorable odds, is that Trump will fulfill some of his promises. Assessing that will be one of the main goals of the magazine in the coming years. “We’re interested in the Trump constituency,” Merry says. “The question for us is whether Trump is proving worthy of his voters.”
  • One curse of the American Conservative, starting with Iraq, has been to serve as an unheeded voice in the face of indifferent or hostile elite opinion. In 2011, Larison was sounding repeated warnings against intervening in Libya, and for several years, before more famous names took notice, he was a lonely voice against the Saudi war in Yemen.
  • Back in June 2016, the magazine ran a cover story by McConnell, “Why Trump Wins,” which argued that globalism vs. nationalism was the new defining issue in our politics and that GOP elites would be unable to “put the lid on the aspirations Trump has unleashed.”
  • A sense of the political power of cultural conversations likewise inspired former Senate staffer Ben Domenech, now 36, to launch the Federalist in the fall of 2013
  • Each of them is playing a distinct role on the right.
  • Modern Age, founded by conservative luminary Russell Kirk in 1957 and operated by the Intercollegiate Studies Institute, takes what may be the most high-toned approach to politics, with many academic contributors, and McCarthy hopes to see its pages synthesizing ideas from different strains of conservatism.
  • The National Interest, co-founded in 1985 by the late Irving Kristol, father of Bill, remains devoted to foreign-policy realism, offering thoughtful articles on what role the United States should play on a changed world stage.
  • National Affairs, founded by former George W. Bush policy staffer Yuval Levin in 2009 as a venue in which conservative policy could be considered more deeply, spent the Obama years offering broad philosophical articles along with wonkier explorations of policymaking, from housing to public broadcasting. This continues, but after the rise of Trump, the journal has become even more introspective, running articles with titles like “Redeeming Ourselves” and “Is the Party Over?”
  • These publications are highly unlikely to affect the course of Trump, but, by making plausible sense of this moment sooner rather than later, they may affect the course of his successors.
  • Two surprising stars of the Trump era have been the Claremont Review of Books and the religious journal First Things. It was in the normally restrained Claremont Review of Books that someone going by the name “Publius Decius Mus” (later revealed to be Michael Anton) published “The Flight 93 Election,” an influential essay arguing that the election of Trump, however extreme the risks, was the only hope of preventing a complete surrender to the cultural left.
  • The trajectory of First Things, a journal of religion and public life founded in 1990, has been even more striking. Its editor, R.R. Reno, contributed to the “Against Trump” issue of National Review but became increasingly frustrated by what he felt was the failure of his fellow conservatives to understand the nature of the rebellion taking place. Eventually, Reno wound up signing on to a “Statement of Unity” in support of Trump by a group called Scholars & Writers for America. First Things is now devoting itself to understanding the altered political and cultural landscape. “The conservative intellectual infrastructure is like a city after the neutron bomb goes off,” says Reno. “There’s a whole network of ideas, and it turns out there are no voters for those ideas.”
  • The monthly conservative magazine the New Criterion, edited by Roger Kimball, may devote the bulk of its pages to reviews of things like symphonies or art exhibits, but it was also among the first journals to take Trump seriously and understand, as contributor James Bowman put it in October 2015, that Trump spoke for “those whom the progressives have sought to shut out of decent society, which encompasses a much larger universe than that of the movement conservatives.”
  • Commentary, founded in 1945 by the American Jewish Committee — from which it separated in 2007, becoming a stand-alone nonprofit — has always balanced its forays into politics with grander musings on Western civilization, Judaism and high culture. This seems to be a successful combination in the Trump era, because the circulation, according to Podhoretz, has risen by over 20 percent since the 2016 election. Podhoretz, who has edited the magazine since 2009 (his father, Norman Podhoretz, edited it from 1960 to 1995), is known for a prickly and combative approach to public life
  • “It may be that Commentary is uniquely suited to the weirdness of this position because it has been a countercultural publication for close to 50 years. It is a Jewish publication on the right. It is a conservative publication in a liberal Jewish community. It remains a journal with literary, cultural and intellectual interests, which makes it a minority in the world of conservative opinion, which tends not to focus on the life of the cultural mind.”
  • Commentary has had several high-profile articles in the past year. In February 2017, it published “Our Miserable 21st Century,” by Nicholas N. Eberstadt, who argued that the economic insecurity of Americans spiked after 2000 and never recovered.
  • Many of the smallest conservative journals are unadorned and low in circulation. But, in keeping with the rule that what’s in the wilderness today can be most influential tomorrow, they too are awash in fresh ideas. “There’s still a pretty substantial community that relies on these publications as a channel of communications within the conservative neural network,” observes Daniel McCarthy, editor of one such journal, Modern Age. “They’re even more relevant today than they were in 2012.”
  • Domenech told me he started to envision a new kind of conservative opinion site after observing that more and more areas of our culture — movies, talk shows, sports — were becoming politicized.
  • The staff of the Federalist is majority female, half millennial, and a quarter minority, according to Domenech, and youthfulness was reflected in the publication’s design
  • By engaging in pop-culture debates, going on television, and focusing on engagement with writers and voices outside the conservative sphere, the Federalist hopes to reach audiences that might normally be dismissive
  • Conservative magazines, Domenech said, had been mistaken to think they spoke for voters on the right. “This battle was not over whether we’re going to have a Chamber of Commerce agenda or a constitutionalist agenda,” Domenech said. “It left out this huge swath of people who weren’t interested in either of those things.”
  • As much as their contributors may differ in opinion or even dislike one another, what unites these magazines — and distinguishes them from right-wing outlets like Breitbart — is an almost quaint belief in debate as an instrument of enlightenment rather than as a mere tool of political warfare.
  • “There’s an argument on part of the right that the left is utterly remorseless and we need to be like that,” says Lowry. “That’s the way you lose your soul and you have no standards.”
  • “You want to be a revolutionary on the right?” asks Labash. “Tell the truth. Call honest balls and strikes. That’s become pretty revolutionary behavior in these hopelessly tribal times.”
  • With so many Americans today engaged in partisan war, any publication with a commitment to honesty in argument becomes a potential peacemaker. It also becomes an indispensable forum for working out which ideas merit a fight in the first place. This is what, in their best moments, the conservative magazines are now doing.
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There's No Such Thing As 'Sound Science' | FiveThirtyEight - 0 views

  • cience is being turned against itself. For decades, its twin ideals of transparency and rigor have been weaponized by those who disagree with results produced by the scientific method. Under the Trump administration, that fight has ramped up again.
  • The same entreaties crop up again and again: We need to root out conflicts. We need more precise evidence. What makes these arguments so powerful is that they sound quite similar to the points raised by proponents of a very different call for change that’s coming from within science.
  • Despite having dissimilar goals, the two forces espouse principles that look surprisingly alike: Science needs to be transparent. Results and methods should be openly shared so that outside researchers can independently reproduce and validate them. The methods used to collect and analyze data should be rigorous and clear, and conclusions must be supported by evidence.
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  • they’re also used as talking points by politicians who are working to make it more difficult for the EPA and other federal agencies to use science in their regulatory decision-making, under the guise of basing policy on “sound science.” Science’s virtues are being wielded against it.
  • The sound science tactic exploits a fundamental feature of the scientific process: Science does not produce absolute certainty. Contrary to how it’s sometimes represented to the public, science is not a magic wand that turns everything it touches to truth. Instead, it’s a process of uncertainty reduction, much like a game of 20 Questions.
  • “Our criticisms are founded in a confidence in science,” said Steven Goodman, co-director of the Meta-Research Innovation Center at Stanford and a proponent of open science. “That’s a fundamental difference — we’re critiquing science to make it better. Others are critiquing it to devalue the approach itself.”
  • alls to base public policy on “sound science” seem unassailable if you don’t know the term’s history. The phrase was adopted by the tobacco industry in the 1990s to counteract mounting evidence linking secondhand smoke to cancer.
  • What distinguishes the two calls for transparency is intent: Whereas the “open science” movement aims to make science more reliable, reproducible and robust, proponents of “sound science” have historically worked to amplify uncertainty, create doubt and undermine scientific discoveries that threaten their interests.
  • Delay is a time-tested strategy. “Gridlock is the greatest friend a global warming skeptic has,” said Marc Morano, a prominent critic of global warming research
  • While insisting that they merely wanted to ensure that public policy was based on sound science, tobacco companies defined the term in a way that ensured that no science could ever be sound enough. The only sound science was certain science, which is an impossible standard to achieve.
  • “Doubt is our product,” wrote one employee of the Brown & Williamson tobacco company in a 1969 internal memo. The note went on to say that doubt “is the best means of competing with the ‘body of fact’” and “establishing a controversy.” These strategies for undermining inconvenient science were so effective that they’ve served as a sort of playbook for industry interests ever since
  • Doubt merchants aren’t pushing for knowledge, they’re practicing what Proctor has dubbed “agnogenesis” — the intentional manufacture of ignorance. This ignorance isn’t simply the absence of knowing something; it’s a lack of comprehension deliberately created by agents who don’t want you to know,
  • In the hands of doubt-makers, transparency becomes a rhetorical move. “It’s really difficult as a scientist or policy maker to make a stand against transparency and openness, because well, who would be against it?
  • But at the same time, “you can couch everything in the language of transparency and it becomes a powerful weapon.” For instance, when the EPA was preparing to set new limits on particulate pollution in the 1990s, industry groups pushed back against the research and demanded access to primary data (including records that researchers had promised participants would remain confidential) and a reanalysis of the evidence. Their calls succeeded and a new analysis was performed. The reanalysis essentially confirmed the original conclusions, but the process of conducting it delayed the implementation of regulations and cost researchers time and money.
  • Any given study can rarely answer more than one question at a time, and each study usually raises a bunch of new questions in the process of answering old ones. “Science is a process rather than an answer,” said psychologist Alison Ledgerwood of the University of California, Davis. Every answer is provisional and subject to change in the face of new evidence. It’s not entirely correct to say that “this study proves this fact,” Ledgerwood said. “We should be talking instead about how science increases or decreases our confidence in something.”
  • which has received funding from the oil and gas industry. “We’re the negative force. We’re just trying to stop stuff.”
  • these ploys are getting a fresh boost from Congress. The Data Quality Act (also known as the Information Quality Act) was reportedly written by an industry lobbyist and quietly passed as part of an appropriations bill in 2000. The rule mandates that federal agencies ensure the “quality, objectivity, utility, and integrity of information” that they disseminate, though it does little to define what these terms mean. The law also provides a mechanism for citizens and groups to challenge information that they deem inaccurate, including science that they disagree with. “It was passed in this very quiet way with no explicit debate about it — that should tell you a lot about the real goals,” Levy said.
  • in the 20 months following its implementation, the act was repeatedly used by industry groups to push back against proposed regulations and bog down the decision-making process. Instead of deploying transparency as a fundamental principle that applies to all science, these interests have used transparency as a weapon to attack very particular findings that they would like to eradicate.
  • Now Congress is considering another way to legislate how science is used. The Honest Act, a bill sponsored by Rep. Lamar Smith of Texas,3The bill has been passed by the House but still awaits a vote in the Senate. is another example of what Levy calls a “Trojan horse” law that uses the language of transparency as a cover to achieve other political goals. Smith’s legislation would severely limit the kind of evidence the EPA could use for decision-making. Only studies whose raw data and computer codes were publicly available would be allowed for consideration.
  • It might seem like an easy task to sort good science from bad, but in reality it’s not so simple. “There’s a misplaced idea that we can definitively distinguish the good from the not-good science, but it’s all a matter of degree,” said Brian Nosek, executive director of the Center for Open Science. “There is no perfect study.” Requiring regulators to wait until they have (nonexistent) perfect evidence is essentially “a way of saying, ‘We don’t want to use evidence for our decision-making,’
  • ost scientific controversies aren’t about science at all, and once the sides are drawn, more data is unlikely to bring opponents into agreement.
  • objective knowledge is not enough to resolve environmental controversies. “While these controversies may appear on the surface to rest on disputed questions of fact, beneath often reside differing positions of value; values that can give shape to differing understandings of what ‘the facts’ are.” What’s needed in these cases isn’t more or better science, but mechanisms to bring those hidden values to the forefront of the discussion so that they can be debated transparently. “As long as we continue down this unabashedly naive road about what science is, and what it is capable of doing, we will continue to fail to reach any sort of meaningful consensus on these matters,”
  • The dispute over tobacco was never about the science of cigarettes’ link to cancer. It was about whether companies have the right to sell dangerous products and, if so, what obligations they have to the consumers who purchased them.
  • Similarly, the debate over climate change isn’t about whether our planet is heating, but about how much responsibility each country and person bears for stopping it
  • While researching her book “Merchants of Doubt,” science historian Naomi Oreskes found that some of the same people who were defending the tobacco industry as scientific experts were also receiving industry money to deny the role of human activity in global warming. What these issues had in common, she realized, was that they all involved the need for government action. “None of this is about the science. All of this is a political debate about the role of government,”
  • These controversies are really about values, not scientific facts, and acknowledging that would allow us to have more truthful and productive debates. What would that look like in practice? Instead of cherry-picking evidence to support a particular view (and insisting that the science points to a desired action), the various sides could lay out the values they are using to assess the evidence.
  • For instance, in Europe, many decisions are guided by the precautionary principle — a system that values caution in the face of uncertainty and says that when the risks are unclear, it should be up to industries to show that their products and processes are not harmful, rather than requiring the government to prove that they are harmful before they can be regulated. By contrast, U.S. agencies tend to wait for strong evidence of harm before issuing regulations
  • the difference between them comes down to priorities: Is it better to exercise caution at the risk of burdening companies and perhaps the economy, or is it more important to avoid potential economic downsides even if it means that sometimes a harmful product or industrial process goes unregulated?
  • But science can’t tell us how risky is too risky to allow products like cigarettes or potentially harmful pesticides to be sold — those are value judgements that only humans can make.
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Economics of Good and Evil: The Quest for Economic Meaning from Gilgamesh to Wall Stree... - 2 views

  • Instead of self-confident and self-centered answers, the author humbly asks fundamental questions: What is economics? What is its meaning? Where does this new religion, as it is sometimes called, come from? What are its possibilities and its limitations and borders, if there are any? Why are we so dependent on permanent growing of growth and growth of growing of growth? Where did the idea of progress come from, and where is it leading us? Why are so many economic debates accompanied by obsession and fanaticism?
  • The majority of our political parties act with a narrow materialistic focus when, in their programs, they present the economy and finance first; only then, somewhere at the end, do we find culture as something pasted on or as a libation for a couple of madmen.
  • most of them—consciously or unconsciously—accept and spread the Marxist thesis of the economic base and the spiritual superstructure.
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  • He tries to break free of narrow specialization and cross the boundaries between scientific disciplines. Expeditions beyond economics’ borders and its connection to history, philosophy, psychology, and ancient myths are not only refreshing, but necessary for understanding the world of the twenty-first century.
  • Reality is spun from stories, not from material. Zdeněk Neubauer
  • “The separation between the history of a science, its philosophy, and the science itself dissolves into thin air, and so does the separation between science and non-science; differences between the scientific and unscientific are vanishing.”
  • Outside of our history, we have nothing more.
  • The study of the history of a certain field is not, as is commonly held, a useless display of its blind alleys or a collection of the field’s trials and errors (until we got it right), but history is the fullest possible scope of study of a menu that the given field can offer.
  • History of thought helps us to get rid of the intellectual brainwashing of the age, to see through the intellectual fashion of the day, and to take a couple of steps back.
  • Almost all of the key concepts by which economics operates, both consciously and unconsciously, have a long history, and their roots extend predominantly outside the range of economics, and often completely beyond that of science.
  • That is the reason for this book: to look for economic thought in ancient myths and, vice versa, to look for myths in today’s economics.
  • stories; Adam Smith believed. As he puts it in The Theory of Moral Sentiments, “the desire of being believed, or the desire of persuading, of leading and directing other people, seems to be one of the strongest of all our natural desires.”
  • “The human mind is built to think in terms of narratives … in turn, much of human motivation comes from living through a story of our lives, a story that we tell to ourselves and that creates a framework of our motivation. Life could be just ‘one damn thing after another’ if it weren’t for such stories. The same is true for confidence in a nation, a company, or an institution. Great leaders are foremost creators of stories.”
  • contrary to what our textbooks say, economics is predominantly a normative field. Economics not only describes the world but is frequently about how the world should be (it should be effective, we have an ideal of perfect competition, an ideal of high-GDP growth in low inflation, the effort to achieve high competitiveness …). To this end, we create models, modern parables,
  • I will try to show that mathematics, models, equations, and statistics are just the tip of the iceberg of economics; that the biggest part of the iceberg of economic knowledge consists of everything else; and that disputes in economics are rather a battle of stories and various metanarratives than anything else.
  • Before it was emancipated as a field, economics lived happily within subsets of philosophy—ethics, for example—miles away from today’s concept of economics as a mathematical-allocative science that views “soft sciences” with a scorn born from positivistic arrogance. But our thousand-year “education” is built on a deeper, broader, and oftentimes more solid base. It is worth knowing about.
  • is a paradox that a field that primarily studies values wants to be value-free. One more paradox is this: A field that believes in the invisible hand of the market wants to be without mysteries.
  • mathematics at the core of economics, or is it just the icing of the cake, the tip of the iceberg of our field’s inquiry?
  • we seek to chart the development of the economic ethos. We ask questions that come before any economic thinking can begin—both philosophically and, to a degree, historically. The area here lies at the very borders of economics—and often beyond. We may refer to this as protoeconomics (to borrow a term from protosociology) or, perhaps more fittingly, metaeconomics (to borrow a term from metaphysics).
  • In this sense, “the study of economics is too narrow and too fragmentary to lead to valid insight, unless complemented and completed by a study of metaeconomics.”17
  • The more important elements of a culture or field of inquiry such as economics are found in fundamental assumptions that adherents of all the various systems within the epoch unconsciously presuppose. Such assumptions appear so obvious that people do not know what they are assuming, because no other way of putting things has ever occurred to them, as the philosopher Alfred Whitehead notes in Adventures of Ideas.
  • I argue that economic questions were with mankind long before Adam Smith. I argue that the search for values in economics did not start with Adam Smith but culminated with him.
  • We should go beyond economics and study what beliefs are “behind the scenes,” ideas that have often become the dominant yet unspoken assumptions in our theories. Economics is surprisingly full of tautologies that economists are predominantly unaware of. I
  • argue that economics should seek, discover, and talk about its own values, although we have been taught that economics is a value-free science. I argue that none of this is true and that there is more religion, myth, and archetype in economics than there is mathematics.
  • In a way, this is a study of the evolution of both homo economicus and, more importantly, the history of the animal spirits within him. This book tries to study the evolution of the rational as well as the emotional and irrational side of human beings.
  • I argue that his most influential contribution to economics was ethical. His other thoughts had been clearly expressed long before him, whether on specialization, or on the principle of the invisible hand of the market. I try to show that the principle of the invisible hand of the market is much more ancient and developed long before Adam Smith. Traces of it appear even in the Epic of Gilgamesh, Hebrew thought, and in Christianity, and it is expressly stated by Aristophanes and Thomas Aquinas.
  • This is not a book on the thorough history of economic thought. The author aims instead to supplement certain chapters on the history of economic thought with a broader perspective and analysis of the influences that often escape the notice of economists and the wider public.
  • Progress (Naturalness and Civilization)
  • The Economy of Good and Evil
  • from his beginnings, man has been marked as a naturally unnatural creature, who for unique reasons surrounds himself with external possessions. Insatiability, both material and spiritual, are basic human metacharacteristics, which appear as early as the oldest myths and stories.
  • the Hebrews, with linear time, and later the Christians gave us the ideal (or amplified the Hebrew ideal) we now embrace. Then the classical economists secularized progress. How did we come to today’s progression of progress, and growth for growth’s sake?
  • The Need for Greed: The History of Consumption and Labor
  • Metamathematics From where did economics get the concept of numbers as the very foundation of the world?
  • All of economics is, in the end, economics of good and evil. It is the telling of stories by people of people to people. Even the most sophisticated mathematical model is, de facto, a story, a parable, our effort to (rationally) grasp the world around us.
  • idea that we can manage to utilize our natural egoism, and that this evil is good for something, is an ancient philosophical and mythical concept. We will also look into the development of the ethos of homo economicus, the birth of “economic man.”
  • The History of Animal Spirits: Dreams Never Sleep
  • Masters of the Truth
  • Originally, truth was a domain of poems and stories, but today we perceive truth as something much more scientific, mathematical. Where does one go (to shop) for the truth? And who “has the truth” in our epoch?
  • Our animal spirits (something of a counterpart to rationality) are influenced by the archetype of the hero and our concept of what is good.
  • The entire history of ethics has been ruled by an effort to create a formula for the ethical rules of behavior. In the final chapter we will show the tautology of Max Utility, and we will discuss the concept of Max Good.
  • The History of the Invisible Hand of the Market and Homo Economicus
  • We understand “economics” to mean a broader field than just the production, distribution, and consumption of goods and services. We consider economics to be the study of human relations that are sometimes expressible in numbers, a study that deals with tradables, but one that also deals with nontradables (friendship, freedom, efficiency, growth).
  • When we mention economics in this book, we mean the mainstream perception of it, perhaps as best represented by Paul Samuelson.
  • By the term homo economicus, we mean the primary concept of economic anthropology. It comes from the concept of a rational individual, who, led by narrowly egotistical motives, sets out to maximize his benefit.
  • the Epic of Gilgamesh bears witness to the opposite—despite the fact that the first written clay fragments (such as notes and bookkeeping) of our ancestors may have been about business and war, the first written story is mainly about great friendship and adventure.
  • there is no mention of either money or war; for example, not once does anyone in the whole epic sell or purchase something.5 No nation conquers another, and we do not encounter a mention even of the threat of violence.
  • Gilgamesh becomes a hero not only due to his strength, but also due to discoveries and deeds whose importance were in large part economic—direct gaining of construction materials in the case of felling the cedar forest, stopping Enkidu from devastating Uruk’s economy, and discovering new desert routes during his expeditions.
  • Even today we live in Gilgamesh’s vision that human relations—and therefore humanity itself—are a disturbance to work and efficiency; that people would perform better if they did not “waste” their time and energy on nonproductive things.
  • is a story of nature and civilization, of heroism, defiance, and the battle against the gods, and evil; an epic about wisdom, immortality, and also futility.
  • But labour is unlike any other commodity. The work environment is of no concern for steel; we do not care about steel’s well-being.16
  • But it is in friendship where—often by-the-way, as a side product, an externality—ideas and deeds are frequently performed or created that together can altogether change the face of society.19 Friendship can go against an ingrained system in places where an individual does not have the courage to do so himself or herself.
  • As Joseph Stiglitz says, One of the great “tricks” (some say “insights”) of neoclassical economics is to treat labour like any other factor of production. Output is written as a function of inputs—steel, machines, and labour. The mathematics treats labour like any other commodity, lulling one into thinking of labour like an ordinary commodity, such as steel or plastic.
  • Even the earliest cultures were aware of the value of cooperation on the working level—today we call this collegiality, fellowship, or, if you want to use a desecrated term, comradeship. These “lesser relationships” are useful and necessary for society and for companies because work can be done much faster and more effectively if people get along with each other on a human level
  • But true friendship, which becomes one of the central themes of the Epic of Gilgamesh, comes from completely different material than teamwork. Friendship, as C. S. Lewis accurately describes it, is completely uneconomical, unbiological, unnecessary for civilization, and an unneeded relationship
  • Here we have a beautiful example of the power of friendship, one that knows how to transform (or break down) a system and change a person. Enkidu, sent to Gilgamesh as a punishment from the gods, in the end becomes his faithful friend, and together they set out against the gods. Gilgamesh would never have gathered the courage to do something like that on his own—nor would Enkidu.
  • Due to their friendship, Gilgamesh and Enkidu then intend to stand up to the gods themselves and turn a holy tree into mere (construction) material they can handle almost freely, thereby making it a part of the city-construct, part of the building material of civilization, thus “enslaving” that which originally was part of wild nature. This is a beautiful proto-example of the shifting of the borders between the sacred and profane (secular)—and to a certain extent also an early illustration of the idea that nature is there to provide cities and people with raw material and production resources.
  • started with Babylonians—rural nature becomes just a supplier of raw materials, resources (and humans the source of human resources). Nature is not the garden in which humans were created and placed, which they should care for and which they should reside in, but becomes a mere reservoir for natural (re)sources.
  • Even today, we often consider the domain of humanity (human relations, love, friendship, beauty, art, etc.) to be unproductive;
  • Both heroes change—each from opposite poles—into humans. In this context, a psychological dimension to the story may be useful: “Enkidu (…) is Gilgamesh’s alter ego, the dark, animal side of his soul, the complement to his restless heart. When Gilgamesh found Enkidu, he changed from a hated tyrant into the protector of his city. (…)
  • To be human seems to be somewhere in between, or both of these two. We
  • this moment of rebirth from an animal to a human state, the world’s oldest preserved epic implicitly hints at something highly important. Here we see what early cultures considered the beginning of civilization. Here is depicted the difference between people and animals or, better, savages. Here the epic quietly describes birth, the awakening of a conscious, civilized human. We are witnesses to the emancipation of humanity from animals,
  • The entire history of culture is dominated by an effort to become as independent as possible from the whims of nature.39 The more developed a civilization is, the more an individual is protected from nature and natural influences and knows how to create around him a constant or controllable environment to his liking.
  • The price we pay for independence from the whims of nature is dependence on our societies and civilizations. The more sophisticated a given society is as a whole, the less its members are able to survive on their own as individuals, without society.
  • The epic captures one of the greatest leaps in the development of the division of labor. Uruk itself is one of the oldest cities of all, and in the epic it reflects a historic step forward in specialization—in the direction of a new social city arrangement. Because of the city wall, people in the city can devote themselves to things other than worrying about their own safety, and they can continue to specialize more deeply.
  • Human life in the city gains a new dimension and suddenly it seems more natural to take up issues going beyond the life span of an individual. “The city wall symbolizes as well as founds the permanence of the city as an institution which will remain forever and give its inhabitants the certainty of unlimited safety, allowing them to start investing with an outlook reaching far beyond the borders of individual life.
  • The wall around the city of Uruk is, among other things, a symbol of an internal distancing from nature, a symbol of revolts against submission to laws that do not come under the control of man and that man can at most discover and use to his benefit.
  • “The chief thing which the common-sense individual wants is not satisfactions for the wants he had, but more, and better wants.”47
  • If a consumer buys something, theoretically it should rid him of one of his needs—and the aggregate of things they need should be decreased by one item. In reality, though, the aggregate of “I want to have” expands together with the growing aggregate of “I have.”
  • can be said that Enkidu was therefore happy in his natural state, because all of his needs were satiated. On the other hand, with people, it appears that the more a person has, the more developed and richer, the greater the number of his needs (including the unsaturated ones).
  • the Old Testament, this relationship is perceived completely differently. Man (humanity) is created in nature, in a garden. Man was supposed to care for the Garden of Eden and live in harmony with nature and the animals. Soon after creation, man walks naked and is not ashamed, de facto the same as the animals. What is characteristic is that man dresses (the natural state of creation itself is not enough for him), and he (literally and figuratively) covers52 himself—in shame after the fall.53
  • Nature is where one goes to hunt, collect crops, or gather the harvest. It is perceived as the saturator of our needs and nothing more. One goes back to the city to sleep and be “human.” On the contrary, evil resides in nature. Humbaba lives in the cedar forest, which also happens to be the reason to completely eradicate it.
  • Symbolically, then, we can view the entire issue from the standpoint of the epic in the following way: Our nature is insufficient, bad, evil, and good (humane) occurs only after emancipation from nature (from naturalness), through culturing and education. Humanity is considered as being in civilization.
  • The city was frequently (at least in older Jewish writings) a symbol of sin, degeneration, and decadence—nonhumanity. The Hebrews were originally a nomadic nation, one that avoided cities. It is no accident that the first important city57 mentioned in the Bible is proud Babylon,58 which God later turns to dust.
  • is enough, for example, to read the Book of Revelation to see how the vision of paradise developed from the deep Old Testament period, when paradise was a garden. John describes his vision of heaven as a city—paradise is in New Jerusalem, a city where the dimensions of the walls(!) are described in detail, as are the golden streets and gates of pearl.
  • Hebrews later also chose a king (despite the unanimous opposition of God’s prophets) and settled in cities, where they eventually founded the Lord’s Tabernacle and built a temple for Him. The city of Jerusalem later gained an illustrious position in all of religion.
  • this time Christianity (as well as the influence of the Greeks) does not consider human naturalness to be an unambiguous good, and it does not have such an idyllic relationship to nature as the Old Testament prophets.
  • If a tendency toward good is not naturally endowed in people, it must be imputed from above through violence or at least the threat of violence.
  • If we were to look at human naturalness as a good, then collective social actions need a much weaker ruling hand. If people themselves have a natural tendency (propensity) toward good, this role does not have to be supplied by the state, ruler, or, if you wish, Leviathan.
  • How does this affect economics?
  • us return for the last time to the humanization of the wild Enkidu, which is a process we can perceive with a bit of imagination as the first seed of the principle of the market’s invisible hand, and therefore the parallels with one of the central schematics of economic thinking.
  • Sometimes it is better to “harness the devil to the plow” than to fight with him. Instead of summoning up enormous energy in the fight against evil, it is better to use its own energy to reach a goal we desire; setting up a mill on the turbulent river instead of futile efforts to remove the current. This is also how Saint Prokop approached it in one of the oldest Czech legends.
  • Enkidu caused damage and it was impossible to fight against him. But with the help of a trap, trick, this evil was transformed into something that greatly benefited civilization.
  • By culturing and “domesticating” Enkidu, humanity tamed the uncontrollable wild and chaotic evil
  • Enkidu devastated the doings (the external, outside-the-walls) of the city. But he was later harnessed and fights at the side of civilization against nature, naturalness, the natural state of things.
  • A similar motif appears a thousand years after the reversal, which is well known even to noneconomists as the central idea of economics: the invisible hand of the market.
  • A similar story (reforming something animally wild and uncultivated in civilizational achievement) is used by Thomas Aquinas in his teachings. Several centuries later, this idea is fully emancipated in the hands of Bernard Mandeville and his Fable of the Bees: or, Private Vices, Publick Benefits. The economic and political aspects of this idea are—often incorrectly—ascribed to Adam Smith.
  • Here the individual does not try anymore to maximize his goods or profits, but what is important is writing his name in human memory in the form of heroic acts or deeds.
  • immortality, one connected with letters and the cult of the word: A name and especially a written name survives the body.”77
  • After this disappointment, he comes to the edge of the sea, where the innkeeper Siduri lives. As tonic for his sorrow, she offers him the garden of bliss, a sort of hedonistic fortress of carpe diem, where a person comes to terms with his mortality and at least in the course of the end of his life maximizes earthly pleasures, or earthly utility.
  • In the second stage, after finding his friend Enkidu, Gilgamesh abandons the wall and sets out beyond the city to maximalize heroism. “In his (…) search of immortal life, Gilgamesh
  • The hero refuses hedonism in the sense of maximizing terrestrial pleasure and throws himself into things that will exceed his life. In the blink of an eye, the epic turns on its head the entire utility maximization role that mainstream economics has tirelessly tried to sew on people as a part of their nature.81
  • It is simpler to observe the main features of our civilization at a time when the picture was more readable—at a time when our civilization was just being born and was still “half-naked.” In other words, we have tried to dig down to the bedrock of our written civilization;
  • today remember Gilgamesh for his story of heroic friendship with Enkidu, not for his wall, which no longer reaches monumental heights.
  • the eleventh and final tablet, Gilgamesh again loses what he sought. Like Sisyphus, he misses his goal just before the climax
  • is there something from it that is valid today? Have we found in Gilgamesh certain archetypes that are in us to this day?
  • The very existence of questions similar to today’s economic ones can be considered as the first observation. The first written considerations of the people of that time were not so different from those today. In other words: The epic is understandable for us, and we can identify with it.
  • We have also been witnesses to the very beginnings of man’s culturing—a great drama based on a liberation and then a distancing from the natural state.
  • Let us take this as a memento in the direction of our restlessness, our inherited dissatisfaction and the volatility connected to it. Considering that they have lasted five thousand years and to this day we find ourselves in harmony with a certain feeling of futility, perhaps these characteristics are inherent in man.
  • Gilgamesh had a wall built that divided the city from wild nature and created a space for the first human culture. Nevertheless, “not even far-reaching works of civilization could satisfy human desire.”
  • Friendship shows us new, unsuspected adventures, gives us the opportunity to leave the wall and to become neither its builder nor its part—to not be another brick in the wall.
  • with the phenomenon of the creation of the city, we have seen how specialization and the accumulation of wealth was born, how holy nature was transformed into a secular supplier of resources, and also how humans’ individualistic ego was emancipated.
  • to change the system, to break down that which is standing and go on an expedition against the gods (to awaken, from naïveté to awakening) requires friendship.
  • For small acts (hunting together, work in a factory), small love is enough: Camaraderie. For great acts, however, great love is necessary, real love: Friendship. Friendship that eludes the economic understanding of quid pro quo. Friendship gives. One friend gives (fully) for the other. That is friendship for life and death,
  • The thought that humanity comes at the expense of efficiency is just as old as humanity itself—as we have shown, subjects without emotion are the ideal of many tyrants.
  • The epic later crashes this idea through the friendship of Gilgamesh and Enkidu. Friendship—the biologically least essential love, which at first sight appears to be unnecessary
  • less a civilized, city person is dependent on nature, the more he or she is dependent on the rest of society. Like Enkidu, we have exchanged nature for society; harmony with (incalculable) nature for harmony with (incalculable) man.
  • human nature good or evil? To this day these questions are key for economic policy: If we believe that man is evil in his nature, therefore that a person himself is dog eat dog (animal), then the hard hand of a ruler is called for. If we believe that people in and of themselves, in their nature, gravitate toward good, then it is possible to loosen up the reins and live in a society that is more laissez-faire.
  • For a concept of historical progress, for the undeification of heroes, rulers, and nature, mankind had to wait for the Hebrews.
  • Because nature is not undeified, it is beyond consideration to explore it, let alone intervene in it (unless a person was a two-thirds god like Gilgamesh). It
  • They practiced money lending, traded in many assets (…) and especially were engaged in the trading of shares on capital markets, worked in currency exchange and frequently figured as mediators in financial transactions (…), they functioned as bankers and participated in emissions of all possible forms.
  • As regards modern capitalism (as opposed to the ancient and medieval periods) … there are activities in it which are, in certain forms, inherently (and completely necessarily) present—both from an economic and legal standpoint.7
  • As early as the “dark” ages, the Jews commonly used economic tools that were in many ways ahead of their time and that later became key elements of the modern economy:
  • Gilgamesh’s story ends where it began. There is a consistency in this with Greek myths and fables: At the end of the story, no progress occurs, no essential historic change; the story is set in indefinite time, something of a temporal limbo.
  • Jews believe in historical progress, and that progress is in this world.
  • For a nation originally based on nomadism, where did this Jewish business ethos come from? And can the Hebrews truly be considered as the architects of the values that set the direction of our civilization’s economic thought?
  • Hebrew religiosity is therefore strongly connected with this world, not with any abstract world, and those who take pleasure in worldly possessions are not a priori doing anything wrong.
  • PROGRESS: A SECULARIZED RELIGION One of the things the writers of the Old Testament gave to mankind is the idea and notion of progress. The Old Testament stories have their development; they change the history of the Jewish nation and tie in to each other. The Jewish understanding of time is linear—it has a beginning and an end.
  • The observance of God’s Commandments in Judaism leads not to some ethereal other world, but to an abundance of material goods (Genesis 49:25–26, Leviticus 26:3–13, Deuteronomy 28:1–13) (…) There are no accusing fingers pointed at
  • There are no echoes of asceticism nor for the cleansing and spiritual effect of poverty. It is fitting therefore, that the founders of Judaism, the Patriarchs Abraham, Isaac and Jacob, were all wealthy men.12
  • about due to a linear understanding of history. If history has a beginning as well as an end, and they are not the same point, then exploration suddenly makes sense in areas where the fruits are borne only in the next generation.
  • What’s more, economic progress has almost become an assumption of modern functional societies. We expect growth. We take it automatically. Today, if nothing “new” happens, if GDP does not grow (we say it stagnates) for several quarters, we consider it an anomaly.
  • however, the idea of progress itself underwent major changes, and today we perceive it very differently. As opposed to the original spiritual conceptions, today we perceive progress almost exclusively in an economic or scientific-technological sense.
  • Because care for the soul has today been replaced by care for external things,
  • This is why we must constantly grow, because we (deep down and often implicitly) believe that we are headed toward an (economic) paradise on Earth.
  • Only since the period of scientific-technological revolution (and at a time when economics was born as an independent field) is material progress automatically assumed.
  • Jewish thought is the most grounded, most realistic school of thought of all those that have influenced our culture.17 An abstract world of ideas was unknown to the Jews. To this day it is still forbidden to even depict God, people, and animals in symbols, paintings, statues, and drawings.
  • economists have become key figures of great importance in our time (Kacířské eseje o filosofii dějin [Heretical Essays in the Philosophy of History]). They are expected to perform interpretations of reality, give prophetic services (macroeconomic forecasts), reshape reality (mitigate the impacts of the crisis, speed up growth), and, in the long run, provide leadership on the way to the Promised Land—paradise on Earth.
  • REALISM AND ANTIASCETICISM Aside from ideas of progress, the Hebrews brought another very fundamental contribution to our culture: The desacralization of heroes, nature, and rulers.
  • Voltaire writes: “It certain fact is, that in his public laws he [Moses] never so much as once made mention of a life to come, limiting all punishments and all rewards to the present life.”21
  • As opposed to Christianity, the concept of an extraterrestrial paradise or heaven was not developed much in Hebrew thought.19 The paradise of the Israelites—Eden—was originally placed on Earth at a given place in Mesopotamia20 and at a given time,
  • The Hebrews consider the world to be real—not just a shadow reflection of a better world somewhere in the cloud of ideas, something the usual interpretation of history ascribes to Plato. The soul does not struggle against the body and is not its prisoner, as Augustine would write later.
  • The land, the world, the body, and material reality are for Jews the paramount setting for divine history, the pinnacle of creation. This idea is the conditio sine qua non of the development of economics, something of an utterly earthly making,
  • The mythology of the hero-king was strongly developed in that period, which Claire Lalouette summarizes into these basic characteristics: Beauty (a perfect face, on which it is “pleasant to look upon,” but also “beauty,” expressed in the Egyptian word nefer, not only means aesthetics, but contains moral qualities as well),
  • THE HERO AND HIS UNDEIFICATION: THE DREAM NEVER SLEEPS The concept of the hero is more important than it might appear. It may be the remote origin of Keynes’s animal spirits, or the desire to follow a kind of internal archetype that a given individual accepts as his own and that society values.
  • This internal animator of ours, our internal mover, this dream, never sleeps and it influences our behavior—including economic behavior—more than we want to realize.
  • manliness and strength,28 knowledge and intelligence,29 wisdom and understanding, vigilance and performance, fame and renown (fame which overcomes enemies because “a thousand men would not be able to stand firmly in his presence”);30 the hero is a good shepherd (who takes care of his subordinates), is a copper-clad rampart, the shield of the land, and the defender of heroes.
  • Each of us probably has a sort of “hero within”—a kind of internal role-model, template, an example that we (knowingly or not) follow. It is very important what kind of archetype it is, because its role is dominantly irrational and changes depending on time and the given civilization.
  • The oldest was the so-called Trickster—a fraudster; then the culture bearer—Rabbit; the musclebound hero called Redhorn; and finally the most developed form of hero: the Twins.
  • the Egyptian ruler, just as the Sumerian, was partly a god, or the son of a god.31
  • Jacob defrauds his father Isaac and steals his brother Esau’s blessing of the firstborn. Moses murders an Egyptian. King David seduces the wife of his military commander and then has him killed. In his old age, King Solomon turns to pagan idols, and so on.
  • Anthropology knows several archetypes of heroes. The Polish-born American anthropologist Paul Radin examined the myths of North American Indians and, for example, in his most influential book, The Trickster, he describes their four basic archetypes of heroes.
  • The Torah’s heroes (if that term can be used at all) frequently make mistakes and their mistakes are carefully recorded in the Bible—maybe precisely so that none of them could be deified.32
  • We do not have to go far for examples. Noah gets so drunk he becomes a disgrace; Lot lets his own daughters seduce him in a similar state of drunkenness. Abraham lies and (repeatedly) tries to sell his wife as a concubine.
  • the Hebrew heroes correspond most to the Tricksters, the Culture Bearers, and the Twins. The divine muscleman, that dominant symbol we think of when we say hero, is absent here.
  • To a certain extent it can be said that the Hebrews—and later Christianity—added another archetype, the archetype of the heroic Sufferer.35 Job
  • Undeification, however, does not mean a call to pillage or desecration; man was put here to take care of nature (see the story of the Garden of Eden or the symbolism of the naming of the animals). This protection and care of nature is also related to the idea of progress
  • For the heroes who moved our civilization to where it is today, the heroic archetypes of the cunning trickster, culture bearer, and sufferer are rather more appropriate.
  • the Old Testament strongly emphasizes the undeification of nature.37 Nature is God’s creation, which speaks of divinity but is not the domain of moody gods
  • This is very important for democratic capitalism, because the Jewish heroic archetype lays the groundwork much better for the development of the later phenomenon of the hero, which better suits life as we know it today. “The heroes laid down their arms and set about trading to become wealthy.”
  • in an Old Testament context, the pharaoh was a mere man (whom one could disagree with, and who could be resisted!).
  • RULERS ARE MERE MEN In a similar historical context, the Old Testament teachings carried out a similar desacralization of rulers, the so-called bearers of economic policy.
  • Ultimately the entire idea of a political ruler stood against the Lord’s will, which is explicitly presented in the Torah. The Lord unequivocally preferred the judge as the highest form of rule—an
  • The needs of future generations will have to be considered; after all humankind are the guardians of God’s world. Waste of natural resources, whether privately owned or nationally owned is forbidden.”39
  • Politics lost its character of divine infallibility, and political issues were subject to questioning. Economic policy could become a subject of examination.
  • 44 God first creates with the word and then on individual days He divides light from darkness, water from dry land, day from night, and so forth—and He gives order to things.45 The world is created orderly— it is wisely, reasonably put together. The way of the world is put together at least partially46 decipherably by any other wise and reasonable being who honors rational rules.
  • which for the methodology of science and economics is very important because disorder and chaos are difficult to examine scientifically.43 Faith in some kind of rational and logical order in a system (society, the economy) is a silent assumption of any (economic) examination.
  • THE PRAISE OF ORDER AND WISDOM: MAN AS A PERFECTER OF CREATION The created world has an order of sorts, an order recognizable by us as people,
  • From the very beginning, when God distances Himself from the entire idea, there is an anticipation that there is nothing holy, let alone divine, in politics. Rulers make mistakes, and it is possible to subject them to tough criticism—which frequently occurs indiscriminately through the prophets in the Old Testament.
  • Hebrew culture laid the foundations for the scientific examination of the world.
  • Examining the world is therefore an absolutely legitimate activity, and one that is even requested by God—it is a kind of participation in the Creator’s work.51 Man is called on to understand himself and his surroundings and to use his knowledge for good.
  • I was there when he set heavens in place, when he marked out the horizon on the face of the deep (…) Then I was the craftsman at his side.47
  • There are more urgings to gain wisdom in the Old Testament. “Wisdom calls aloud in the street (…): ‘How long will you simple ones love your simple ways?’”49 Or several chapters later: “Wisdom is supreme; therefore get wisdom. Though it cost all you have, get understanding.”50
  • examination is not forbidden. The fact that order can be grasped by human reason is another unspoken assumption that serves as a cornerstone of any scientific examination.
  • then, my sons, listen to me; blessed are those who keep my ways (…) Blessed is the man who listens to me, watching daily at my doors, waiting at my doorway. For whoever finds me finds life and receives favor from the Lord.
  • the rational examination of nature has its roots, surprisingly, in religion.
  • The Lord brought me forth as the first of his works, before his deeds of old. I was appointed from eternity, from the beginning, before the world began. When there were no oceans, I was given birth, when there were no springs abounding with water, before the mountains were settled in place,
  • The Book of Proverbs emphasizes specifically several times that it was wisdom that was present at the creation of the world. Wisdom personified calls out:
  • The last act, final stroke of the brush of creation, naming of the animals—this act is given to a human, it is not done by God, as one would expect. Man was given the task of completing the act of creation that the Lord began:
  • MAN AS A FINISHER OF CREATION The creation of the world, as it is explained in Jewish teachings, is described in the Book of Genesis. Here God (i) creates, (ii) separates, and (iii) names [my emphasis]:
  • Naming is a symbolic expression. In Jewish culture (and also in our culture to this day), the right to name meant sovereign rights and belonged, for example, to explorers (new places), inventors (new principles), or parents (children)—that is, to those who were there at the genesis, at the origin. This right was handed over by God to mankind.
  • The Naming itself (the capital N is appropriate) traditionally belongs to the crowning act of the Creator and represents a kind of grand finale of creation, the last move of the brush to complete the picture—a signature of the master.
  • Without naming, reality does not exist; it is created together with language. Wittgenstein tightly names this in his tractatus—the limits of our language are the limits of our world.53
  • He invented (fictitiously and completely abstractly!) a framework that was generally accepted and soon “made into” reality. Marx invented similarly; he created the notion of class exploitation. Through his idea, the perception of history and reality was changed for a large part of the world for nearly an entire century.
  • Reality is not a given; it is not passive. Perceiving reality and “facts” requires man’s active participation. It is man who must take the last step, an act (and we
  • How does this relate to economics? Reality itself, our “objective” world, is cocreated, man himself participates in the creation; creation, which is somewhat constantly being re-created.
  • Our scientific models put the finishing touches on reality, because (1) they interpret, (2) they give phenomena a name, (3) they enable us to classify the world and phenomena according to logical forms, and (4) through these models we de facto perceive reality.
  • When man finds a new linguistic framework or analytical model, or stops using the old one, he molds or remolds reality. Models are only in our heads; they are not “in objective reality.” In this sense, Newton invented (not merely discovered!) gravity.
  • A real-ization act on our part represents the creation of a construct, the imputation of sense and order (which is beautifully expressed by the biblical act of naming, or categorization, sorting, ordering).
  • Keynes enters into the history of economic thought from the same intellectual cadence; his greatest contribution to economics was precisely the resurrection of the imperceptible—for example in the form of animal spirits or uncertainty. The economist Piero Mini even ascribes Keynes’s doubting and rebellious approach to his almost Talmudic education.63
  • God connects man with the task of guarding and protecting the Garden of Eden, and thus man actually cocreates the cultural landscape. The Czech philosopher Zdeněk Neubauer also describes this: “Such is reality, and it is so deep that it willingly crystallizes into worlds. Therefore I profess that reality is a creation and not a place of occurrence for objectively given phenomena.”61
  • in this viewpoint it is possible to see how Jewish thought is mystical—it admits the role of the incomprehensible. Therefore, through its groundedness, Jewish thought indulges mystery and defends itself against a mechanistic-causal explanation of the world: “The Jewish way of thinking, according to Veblen, emphasizes the spiritual, the miraculous, the intangible.
  • The Jews believed the exact opposite. The world is created by a good God, and evil appears in it as a result of immoral human acts. Evil, therefore, is induced by man.66 History unwinds according to the morality of human acts.
  • What’s more, history seems to be based on morals; morals seem to be the key determining factors of history. For the Hebrews, history proceeds according to how morally its actors behave.
  • The Sumerians believed in dualism—good and evil deities exist, and the earth of people becomes their passive battlefield.
  • GOOD AND EVIL IN US: A MORAL EXPLANATION OF WELL-BEING We have seen that in the Epic of Gilgamesh, good and evil are not yet addressed systematically on a moral level.
  • This was not about moral-human evil, but rather a kind of natural evil. It is as if good and evil were not touched by morality at all. Evil simply occurred. Period.
  • the epic, good and evil are not envisaged morally—they are not the result of an (a)moral act. Evil was not associated with free moral action or individual will.
  • Hebrew thought, on the other hand, deals intensively with moral good and evil. A moral dimension touches the core of its stories.65
  • discrepancy between savings and investment, and others are convinced of the monetary essence
  • The entire history of the Jewish nation is interpreted and perceived in terms of morality. Morality has become, so to speak, a mover and shaker of Hebrew history.
  • sunspots. The Hebrews came up with the idea that morals were behind good and bad years, behind the economic cycle. But we would be getting ahead of ourselves. Pharaoh’s Dream: Joseph and the First Business Cycle To
  • It is the Pharaoh’s well-known dream of seven fat and seven lean cows, which he told to Joseph, the son of Jacob. Joseph interpreted the dream as a macroeconomic prediction of sorts: Seven years of abundance were to be followed by seven years of poverty, famine, and misery.
  • Self-Contradicting Prophecy Here, let’s make several observations on this: Through taxation74 on the level of one-fifth of a crop75 in good years to save the crop and then open granaries in bad years, the prophecy was de facto prevented (prosperous years were limited and hunger averted—through a predecessor of fiscal stabilization).
  • The Old Testament prophesies therefore were not any deterministic look into the future, but warnings and strategic variations of the possible, which demanded some kind of reaction. If the reaction was adequate, what was prophesied would frequently not occur at all.
  • This principle stands directly against the self-fulfilling prophecy,80 the well-known concept of social science. Certain prophecies become self-fulfilling when expressed (and believed) while others become self-contradicting prophecies when pronounced (and believed).
  • If the threat is anticipated, it is possible to totally or at least partially avoid it. Neither Joseph nor the pharaoh had the power to avoid bounty or crop failure (in this the dream interpretation was true and the appearance of the future mystical), but they avoided the impacts and implications of the prophecy (in this the interpretation of the dream was “false”)—famine did not ultimately occur in Egypt, and this was due to the application of reasonable and very intuitive economic policy.
  • Let us further note that the first “macroeconomic forecast” appears in a dream.
  • back to Torah: Later in this story we will notice that there is no reason offered as to why the cycle occurs (that will come later). Fat years will simply come, and then lean years after them.
  • Moral Explanation of a Business Cycle That is fundamentally different from later Hebrew interpretations, when the Jewish nation tries to offer reasons why the nation fared well or poorly. And those reasons are moral.
  • If you pay attention to these laws and are careful to follow them, then the Lord your God will keep his covenant of love with you, as he swore to your forefathers. He will love you and bless you and increase your numbers.
  • Only in recent times have some currents of economics again become aware of the importance of morals and trust in the form of measuring the quality of institutions, the level of justice, business ethics, corruption, and so forth, and examining their influence on the economy,
  • From today’s perspective, we can state that the moral dimension entirely disappeared from economic thought for a long time, especially due to the implementation of Mandeville’s concept of private vices that contrarily support the public welfare
  • Without being timid, we can say this is the first documented attempt to explain the economic cycle. The economic cycle, the explanation of which is to this day a mystery to economists, is explained morally in the Old Testament.
  • But how do we consolidate these two conflicting interpretations of the economic cycle: Can ethics be responsible for it or not? Can we influence reality around us through our acts?
  • it is not within the scope of this book to answer that question; justice has been done to the question if it manages to sketch out the main contours of possible searches for answers.
  • THE ECONOMICS OF GOOD AND EVIL: DOES GOOD PAY OFF? This is probably the most difficult moral problem we could ask.
  • Kant, the most important modern thinker in the area of ethics, answers on the contrary that if we carry out a “moral” act on the basis of economic calculus (therefore we carry out an hedonistic consideration; see below) in the expectation of later recompense, its morality is lost. Recompense, according to the strict Kant, annuls ethics.
  • Inquiring about the economics of good and evil, however, is not that easy. Where would Kant’s “moral dimension of ethics” go if ethics paid? If we do good for profit, the question of ethics becomes a mere question of rationality.
  • Job’s friends try to show that he must have sinned in some way and, in doing so, deserved God’s punishment. They are absolutely unable to imagine a situation in which Job, as a righteous man, would suffer without (moral) cause. Nevertheless, Job insists that he deserves no punishment because he has committed no offense: “God has wronged me and drawn his net around me.”94
  • But Job remains righteous, even though it does not pay to do so: Though he slay me, yet will I hope in him.95 And till I die, I will not deny my integrity I will maintain my righteousness and never let go of it; my conscience will not reproach me as long as I live.96
  • He remains righteous, even if his only reward is death. What economic advantage could he have from that?
  • morals cannot be considered in the economic dimension of productivity and calculus. The role of the Hebrews was to do good, whether it paid off or not. If good (outgoing) is rewarded by incoming goodness, it is a bonus,99 not a reason to do outgoing good. Good and reward do not correlate to each other.
  • This reasoning takes on a dimension of its own in the Old Testament. Good (incoming) has already happened to us. We must do good (outgoing) out of gratitude for the good (incoming) shown to us in the past.
  • So why do good? After all, suffering is the fate of many biblical figures. The answer can only be: For good itself. Good has the power to be its own reward. In this sense, goodness gets its reward, which may or may not take on a material dimension.
  • the Hebrews offered an interesting compromise between the teachings of the Stoics and Epicureans. We will go into it in detail later, so only briefly
  • constraint. It calls for bounded optimalization (with limits). A kind of symbiosis existed between the legitimate search for one’s own utility (or enjoyment of life) and maintaining rules, which are not negotiable and which are not subject to optimalization.
  • In other words, clear (exogenously given) rules exist that must be observed and cannot be contravened. But within these borders it is absolutely possible, and even recommended, to increase utility.
  • the mining of enjoyment must not come at the expense of exogenously given rules. “Judaism comes therefore to train or educate the unbounded desire … for wealth, so that market activities and patterns of consumption operate within a God-given morality.”102
  • The Epicureans acted with the goal of maximizing utility without regard for rules (rules developed endogenously, from within the system, computed from that which increased utility—this was one of the main trumps of the Epicurean school; they did not need exogenously given norms, and argued that they could “calculate” ethics (what to do) for every given situation from the situation itself).
  • The Stoics could not seek their enjoyment—or, by another name, utility. They could not in any way look back on it, and in no way could they count on it. They could only live according to rules (the greatest weakness of this school was to defend where exogenously the given rules came from and whether they are universal) and take a indifferent stand to the results of their actions.
  • To Love the Law The Jews not only had to observe the law (perhaps the word covenant would be more appropriate), but they were to love it because it was good.
  • Their relationship to the law was not supposed to be one of duty,105 but one of gratitude, love. Hebrews were to do good (outgoing), because goodness (incoming) has already been done to them.
  • This is in stark contrast with today’s legal system, where, naturally, no mention of love or gratefulness exists. But God expects a full internalization of the commandments and their fulfillment with love, not as much duty. By no means was this on the basis of the cost-benefit analyses so widespread in economics today, which determines when it pays to break the law and when not to (calculated on the basis of probability of being caught and the amount of punishment vis-à-vis the possible gain).
  • And now, O Israel, what does the Lord your God ask of you but to fear the Lord your God, to walk in all his ways, to love him, to serve the Lord your God with all your heart and with all your soul, and to observe the Lord’s commands and decrees that I am giving you today for your own good? To the Lord your God belong the heavens, even the highest heavens, the earth and everything in it. Yet the Lord set his affection on your forefathers and loved them….
  • the principle of doing good (outgoing) on the basis of a priori demonstrated good (incoming) was also taken over by the New Testament. Atonement itself is based on an a priori principle; all our acts are preceded by good.
  • The Hebrews, originally a nomadic tribe, preferred to be unrestrained and grew up in constant freedom of motion.
  • Human laws, if they are in conflict with the responsibilities given by God, are subordinate to personal responsibility, and a Jew cannot simply join the majority, even if it is legally allowed. Ethics, the concept of good, is therefore always superior to all local laws, rules, and customs:
  • THE SHACKLES OF THE CITY Owing to the Hebrew’s liberation from Egyptian slavery, freedom and responsibility become the key values of Jewish thought.
  • Laws given by God are binding for Jews, and God is the absolute source of all values,
  • The Hebrew ideal is represented by the paradise of the Garden of Eden, not a city.116 The despised city civilization or the tendency to see in it a sinful and shackling way of life appears in glimpses and allusions in many places in the Old Testament.
  • The nomadic Jewish ethos is frequently derived from Abraham, who left the Chaldean city of Ur on the basis of a command:
  • In addition, they were aware of a thin two-way line between owner and owned. We own material assets, but—to a certain extent—they own us and tie us down. Once we become used to a certain material
  • This way of life had understandably immense economic impacts. First, such a society lived in much more connected relationships, where there was no doubt that everyone mutually depended on each other. Second, their frequent wanderings meant the inability to own more than they could carry; the gathering up of material assets did not have great weight—precisely because the physical weight (mass) of things was tied to one place.
  • One of Moses’s greatest deeds was that he managed to explain to his nation once and for all that it is better to remain hungry and liberated than to be a slave with food “at no cost.”
  • SOCIAL WELFARE: NOT TO ACT IN THE MANNER OF SODOM
  • regulations is developed in the Old Testament, one we hardly find in any other nation of the time. In Hebrew teachings, aside from individual utility, indications of the concept of maximalizing utility societywide appear for the first time as embodied in the Talmudic principle of Kofin al midat S´dom, which can be translated as “one is compelled not to act in the manner of Sodom” and to take care of the weaker members of society.
  • In a jubilee year, debts were to be forgiven,125 and Israelites who fell into slavery due to their indebtedness were to be set free.126
  • Such provisions can be seen as the antimonopoly and social measures of the time. The economic system even then had a clear tendency to converge toward asset concentration, and therefore power as well. It would appear that these provisions were supposed to prevent this process
  • Land at the time could be “sold,” and it was not sale, but rent. The price (rent) of real estate depended on how long there was until a forgiveness year. It was about the awareness that we may work the land, but in the last instance we are merely “aliens and strangers,” who have the land only rented to us for a fixed time. All land and riches came from the Lord.
  • These provisions express a conviction that freedom and inheritance should not be permanently taken away from any Israelite. Last but not least, this system reminds us that no ownership lasts forever and that the fields we plow are not ours but the Lord’s.
  • Glean Another social provision was the right to glean, which in Old Testament times ensured at least basic sustenance for the poorest. Anyone who owned a field had the responsibility not to harvest it to the last grain but to leave the remains in the field for the poor.
  • Tithes and Early Social Net Every Israelite also had the responsibility of levying a tithe from their entire crop. They had to be aware from whom all ownership comes and, by doing so, express their thanks.
  • “Since the community has an obligation to provide food, shelter, and basic economic goods for the needy, it has a moral right and duty to tax its members for this purpose. In line with this duty, it may have to regulate markets, prices and competition, to protect the interests of its weakest members.”135
  • In Judaism, charity is not perceived as a sign of goodness; it is more of a responsibility. Such a society then has the right to regulate its economy in such a way that the responsibility of charity is carried out to its satisfaction.
  • With a number of responsibilities, however, comes the difficulty of getting them into practice. Their fulfillment, then, in cases when it can be done, takes place gradually “in layers.” Charitable activities are classified in the Talmud according to several target groups with various priorities, classified according to, it could be said, rules of subsidiarity.
  • Do not mistreat an alien or oppress him, for you were aliens in Egypt.140 As one can see, aside from widows and orphans, the Old Testament also includes immigrants in its area of social protection.141 The Israelites had to have the same rules apply for them as for themselves—they could not discriminate on the basis of their origin.
  • ABSTRACT MONEY, FORBIDDEN INTEREST, AND OUR DEBT AGE If it appears to us that today’s era is based on money and debt, and our time will be written into history as the “Debt age,” then it will certainly be interesting to follow how this development occurred.
  • Money is a social abstractum. It is a social agreement, an unwritten contract.
  • The first money came in the form of clay tablets from Mesopotamia, on which debts were written. These debts were transferable, so the debts became currency. In the end, “It is no coincidence that in English the root of ‘credit’ is ‘credo,’ the Latin for ‘I believe.’”
  • To a certain extent it could be said that credit, or trust, was the first currency. It can materialize, it can be embodied in coins, but what is certain is that “money is not metal,” even the rarest metal, “it is trust inscribed,”
  • Inseparably, with the original credit (money) goes interest. For the Hebrews, the problem of interest was a social issue: “If you lend money to one of my people among you who is needy, do not be like a moneylender; charge him no interest.”
  • there were also clearly set rules setting how far one could go in setting guarantees and the nonpayment of debts. No one should become indebted to the extent that they could lose the source of their livelihood:
  • In the end, the term “bank” comes from the Italian banci, or the benches that Jewish lenders sat on.157
  • Money is playing not only its classical roles (as a means of exchange, a holder of value, etc.) but also a much greater, stronger role: It can stimulate, drive (or slow down) the whole economy. Money plays a national economic role.
  • In the course of history, however, the role of loans changed, and the rich borrowed especially for investment purposes,
  • Today the position and significance of money and debt has gone so far and reached such a dominant position in society that operating with debts (fiscal policy) or interest or money supply (monetary policy) means that these can, to a certain extent, direct (or at least strongly influence) the whole economy and society.
  • In such a case a ban on interest did not have great ethical significance. Thomas Aquinas, a medieval scholar (1225-1274), also considers similarly; in his time, the strict ban on lending with usurious interest was loosened, possibly due to him.
  • As a form of energy, money can travel in three dimensions, vertically (those who have capital lend to those who do not) and horizontally (speed and freedom in horizontal or geographic motion has become the by-product—or driving force?—of globalization). But money (as opposed to people) can also travel through time.
  • money is something like energy that can travel through time. And it is a very useful energy, but at the same time very dangerous as well. Wherever
  • Aristotle condemned interest162 not only from a moral standpoint, but also for metaphysical reasons. Thomas Aquinas shared the same fear of interest and he too argued that time does not belong to us, and that is why we must not require interest.
  • MONEY AS ENERGY: TIME TRAVEL AND GROSS DEBT PRODUCT (GDP)
  • Due to this characteristic, we can energy-strip the future to the benefit of the present. Debt can transfer energy from the future to the present.163 On the other hand, saving can accumulate energy from the past and send it to the present.
  • labor was not considered degrading in the Old Testament. On the contrary, the subjugation of nature is even a mission from God that originally belonged to man’s very first blessings.
  • LABOR AND REST: THE SABBATH ECONOMY
  • The Jews as well as Aristotle behaved very guardedly toward loans. The issue of interest/usury became one of the first economic debates. Without having an inkling of the future role of economic policy (fiscal and monetary), the ancient Hebrews may have unwittingly felt that they were discovering in interest a very powerful weapon, one that can be a good servant, but (literally) an enslaving master as well.
  • It’s something like a dam. When we build one, we are preventing periods of drought and flooding in the valley; we are limiting nature’s whims and, to a large extent, avoiding its incalculable cycles. Using dams, we can regulate the flow of water to nearly a constant. With it we tame the river (and we can also gain
  • But if we do not regulate the water wisely, it may happen that we would overfill the dam and it would break. For the cities lying in the valley, their end would be worse than if a dam were never there.
  • If man lived in harmony with nature before, now, after the fall, he must fight; nature stands against him and he against it and the animals. From the Garden we have moved unto a (battle)field.
  • Only after man’s fall does labor turn into a curse.168 It could even be said that this is actually the only curse, the curse of the unpleasantness of labor, that the Lord places on Adam.
  • Both Plato and Aristotle consider labor to be necessary for survival, but that only the lower classes should devote themselves to it so that the elites would not have to be bothered with it and so that they could devote themselves to “purely spiritual matters—art, philosophy, and politics.”
  • Work is also not only a source of pleasure but a social standing; It is considered an honor. “Do you see a man skilled in his work? He will serve before kings.”170 None of the surrounding cultures appreciate work as much. The idea of the dignity of labor is unique in the Hebrew tradition.
  • Hebrew thinking is characterized by a strict separation of the sacred from the profane. In life, there are simply areas that are holy, and in which it is not allowed to economize, rationalize, or maximize efficiency.
  • good example is the commandment on the Sabbath. No one at all could work on this day, not even the ones who were subordinate to an observant Jew:
  • the message of the commandment on Saturday communicated that people were not primarily created for labor.
  • Paradoxically, it is precisely this commandment out of all ten that is probably the most violated today.
  • Aristotle even considers labor to be “a corrupted waste of time which only burdens people’s path to true honour.”
  • we have days when we must not toil connected (at least lexically) with the word meaning emptiness: the English term “vacation” (or emptying), as with the French term, les vacances, or German die Freizeit, meaning open time, free time, but also…
  • Translated into economic language: The meaning of utility is not to increase it permanently but to rest among existing gains. Why do we learn how to constantly increase gains but not how to…
  • This dimension has disappeared from today’s economics. Economic effort has no goal at which it would be possible to rest. Today we only know growth for growth’s sake, and if our company or country prospers, that does not…
  • Six-sevenths of time either be dissatisfied and reshape the world into your own image, man, but one-seventh you will rest and not change the creation. On the seventh day, enjoy creation and enjoy the work of your hands.
  • the purpose of creation was not just creating but that it had an end, a goal. The process was just a process, not a purpose. The whole of Being was created so…
  • Saturday was not established to increase efficiency. It was a real ontological break that followed the example of the Lord’s seventh day of creation. Just as the Lord did not rest due to tiredness or to regenerate strength; but because He was done. He was done with His work, so that He could enjoy it, to cherish in His creation.
  • If we believe in rest at all today, it is for different reasons. It is the rest of the exhausted machine, the rest of the weak, and the rest of those who can’t handle the tempo. It’s no wonder that the word “rest…
  • Related to this, we have studied the first mention of a business cycle with the pharaoh’s dream as well as seen a first attempt (that we may call…
  • We have tried to show that the quest for a heaven on Earth (similar to the Jewish one) has, in its desacralized form, actually also been the same quest for many of the…
  • We have also seen that the Hebrews tried to explain the business cycle with morality and ethics. For the Hebrews,…
  • ancient Greek economic ethos, we will examine two extreme approaches to laws and rules. While the Stoics considered laws to be absolutely valid, and utility had infinitesimal meaning in their philosophy, the Epicureans, at least in the usual historical explanation, placed utility and pleasure in first place—rules were to be made based on the principle of utility.
  • CONCLUSION: BETWEEN UTILITY AND PRINCIPLE The influence of Jewish thought on the development of market democracy cannot be overestimated. The key heritage for us was the lack of ascetic perception of the world, respect to law and private…
  • We have tried to show how the Torah desacralized three important areas in our lives: the earthly ruler, nature,…
  • What is the relationship between the good and evil that we do (outgoing) and the utility of disutility that we (expect to) get as a reward (incoming)? We have seen…
  • The Hebrews never despised material wealth; on contrary, the Jewish faith puts great responsibility on property management. Also the idea of progress and the linear perception of time gives our (economic)…
  • the Hebrews managed to find something of a happy compromise between both of these principles.
  • will not be able to completely understand the development of the modern notion of economics without understanding the disputes between the Epicureans and the Stoics;
  • poets actually went even further, and with their speech they shaped and established reality and truth. Honor, adventure, great deeds, and the acclaim connected with them played an important role in the establishment of the true, the real.
  • those who are famous will be remembered by people. They become more real, part of the story, and they start to be “realized,” “made real” in the lives of other people. That which is stored in memory is real; that which is forgotten is as if it never existed.
  • Today’s scientific truth is founded on the notion of exact and objective facts, but poetic truth stands on an interior (emotional) consonance with the story or poem. “It is not addressed first to the brain … [myth] talks directly to the feeling system.”
  • “epic and tragic poets were widely assumed to be the central ethical thinkers and teachers of Greece; nobody thought of their work as less serious, less aimed at truth, than the speculative prose treatises of historians and philosophers.”5 Truth and reality were hidden in speech, stories, and narration.
  • Ancient philosophy, just as science would later, tries to find constancy, constants, quantities, inalterabilities. Science seeks (creates?) order and neglects everything else as much as it can. In their own experiences, everyone knows that life is not like that,
  • Just as scientists do today, artists drew images of the world that were representative, and therefore symbolic, picturelike, and simplifying (but thus also misleading), just like scientific models, which often do not strive to be “realistic.”
  • general? In the end, poetry could be more sensitive to the truth than the philosophical method or, later, the scientific method. “Tragic poems, in virtue of their subject matter and their social function, are likely to confront and explore problems about human beings and luck that a philosophical text might be able to omit or avoid.”8
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Amy Klobuchar races to turn debate moment into campaign momentum - CNNPolitics - 0 views

  • "I have a lot of really good proposals out there -- and I show how I'm going to pay for them," the Minnesota Democrat told a crowded room of voters here over the weekend, taking another not-so-subtle dig at one of her leading 2020 rivals. "I think we need to be really honest with people right now."It's lost on no one, of course, she's talking about Massachusetts Sen. Elizabeth Warren.
  • Klobuchar, who has so far qualified for all of the primary debates but continues to see single-digit polling numbers, is in danger of missing the November debate stage.
  • With less than a month to qualify, a fresh sense of urgency surrounded her candidacy as her green campaign bus rumbled across Iowa on a visit this past weekend. Her itinerary was shaped by a swath of counties President Donald Trump turned red in 2016 that President Barack Obama twice carried.
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  • "Who do you want heading that ticket? Someone who can really win in the Midwest," Klobuchar told CNN in an interview aboard her chartered bus, emblazoned with the slogan "Amy for America" in giant letters. "I'm the only one with the track record of actually winning red congressional districts time and time again and suburban purple districts."
  • "She has a very refreshing, common sense way about her that is very appealing," said Andy McKean, a longtime Iowa state legislator who left the Republican Party earlier this year in disgust. Now a Democrat, he endorsed Klobuchar, saying: "She's very practical, but she's very progressive."
  • Betsy Pilkington, a retired teacher from North English, Iowa, said she was so impressed by Klobuchar's most recent debate performance that she went online and made a small contribution. It was the biggest fundraising boomlet of Klobuchar's campaign, aides said, raising more than $1 million in the first 24 hours after the debate. (By comparison, Klobuchar raised a total $4.8 million from July to September.)
  • Klobuchar and Warren, who are colleagues in the Senate and competitors on the campaign trail, illustrate the tensions coursing through the Democratic Party and the lingering uncertainty over what type of candidate is the most electable.
  • "How is college going to be free? How is health care going to be free? How are we going to close down all private health insurance?" said Susan Strodtbeck, a retired teacher who saw Klobuchar at a town hall meeting in Davenport. "I'm sorry. We can't do that."
  • When she asked Klobuchar about "all that free stuff," the senator's face came alive as she joked that the only free offerings her campaign had were the chocolate chip cookies at the back of the room.
  • "I'm not at all likening them to Donald Trump, who's plainly lying all the time," she said. "But I'm saying that I think this calls for a time when we build trust with people, not by promising everything for free. I know that's appealing. I would love to have everything for free. You'd love to have everything for free, but I think people know that's not going to happen."
  • "There are independents and moderate Republicans -- maybe they didn't vote last time, but they're watching," Klobuchar said. "So we better make sure that the message we're sending out there is one that brings them in as well."
  • "He's a Republican and says she does a great job for him up there, you know?" Rasmussen said. "I hope she can get stronger and pull ahead."
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Democratic debate winners and losers, according to Chris Cillizza - CNNPolitics - 0 views

  • The former South Bend, Indiana, mayor proved Tuesday night that he is the best debater in this field
  • The Massachusetts senator delivered the line of the night, noting that the four men on the stage had lost 10 races while the two women on stage -- she and Minnesota Sen. Amy Klobuchar -- had never lost a race.
  • The Minnesota senator went into the debate with a simple goal: Cast herself as a pragmatic alternative to voters looking for someone other than Biden (or, to a lesser extent, Buttigieg) to vote for.
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  • If Buttigieg is the best of the debaters among the top six, then the former vice president is the worst.
  • Sanders' dismissiveness about Warren's statement that he had told her a woman couldn't win the White House in 2020 -- "I didn't say it," he claimed -- bothered me. Sanders tried to portray the issue as immaterial -- hatched by Republicans and the media to distract voters.
  • Simply put, the billionaire businessman looked badly out of his depth. He struggled badly to make the case that he was better equipped than his rivals to manage the country's foreign policy -- his answer amounted to the fact that he has traveled a lot internationally (and, no, I am not kidding) -- and things didn't get much better for him from there.
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Jimmy Dore and the Left's Naïve Cynics Have Turned on AOC - 0 views

  • The fact that this decision has earned AOC the enmity of some influential progressive commentators reflects a pathological tendency within a small subset of the U.S. left — namely, a habit of mining anti-political cynicism out of its own naïveté.
  • A political tactic is only as moral as it is effective.
  • To see what I mean by this, it’s worth examining the most thoughtful case for Dore’s strategy in some detail.
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  • Her argument can be summarized as follows:
  • • The pandemic has made Medicare for All more substantively necessary — and politically possible — than ever before.
  • • Although AOC argues that the “opportunity cost” is “too high to waste on a floor vote for a bill that wouldn’t ultimately pass,” the extraordinary circumstances of the COVID pandemic make this the best chance that progressives are going to get to win Medicare for All for the foreseeable future
  • • Even if the vote fails, forcing the debate “could spark a referendum on our failing health-care system at a moment when no other issue takes credible priority,” heightening the salience of the left’s signature policy demand — and the contradictions between a corrupt Democratic leadership and its base,
  • • Ultimately, “the moral case for action requires no strategic justification.
  • If one posits that the strategic wisdom of a political tactic has no bearing on the morality of pursuing it, then whether Dore’s proposal would achieve what he says it would is immaterial. But that’s a strange thing to stipulate!
  • The core premise of Gray’s column is that single-payer health care enjoys overwhelming popular support
  • But if Gray and Kulinski are indeed consequentialists, then they should recognize that “strategic justification” is the only measure of a political tactic’s moral worth. If politics is a tool for minimizing needless suffering — rather than a theater for performing one’s personal convictions — then a tactic is only as morally sound as it is likely to succeed.
  • whether it is in AOC’s power to effect the outcome Kulinski demands is precisely the object of contention! And that question can only be answered by a debate over strategy.
  • Like most ardent Sanders supporters, they draw their moral fervor from a consequentialist analysis of public policy. Time and again, Berniecrats have accused opponents of universal health care of complicity in preventable deaths, as such loss of life is a predictable consequence of failing to extend health coverage to all Americans
  • Lamentably, support for single-payer simply is neither as widespread nor intense as Gray suggests. Medicare for All does poll well — but it polls best when respondents are given few details about what the policy actually entails.
  • Even when pollsters spell out the meaning of single-payer in explicit terms, voters still have a tendency to interpret the proposal as a strong public option
  • This point is made plain by a KFF survey from September 2019, which found a majority of Democrats voicing approval for single-payer — but also favoring “building on the Affordable Care Act” over “replacing the Affordable Care Act with Medicare for All.”
  • Big money can corrupt Democratic politicians. But it can also buy off public opinion.
  • Democratic voters were treated to a nationally televised debate over Medicare for All about a dozen times during the 2020 primary — and they proceeded to vote for the candidate with the least progressive health-care policy in the field
  • Progressives may argue that the primary debates over Medicare for All were distorted by the biases of corporate media (I would argue this). But where do we think most voters are going to get their information about a House vote on Medicare for All if not from corporate-media entities?
  • This gets at a conspicuous tension in progressive electoral analysis. Some left-wing pundits posit that (1) big money exerts a profound influence on American politics, (2) corporate media influences how voters see the world, (3) big money and corporate media are profoundly hostile to left-wing policies, and yet (4) Democrats have no electoral incentive to spurn left-wing policies, and only do so because they are personally reactionary or corrupt.
  • he left’s critique of corporate media implies that it is not necessarily irrational for Democrats to believe that antagonizing powerful interest groups might cost them elections
  • they can also influence voter behavior through propaganda campaigns. And on Medicare for All specifically, the health-care industry has demonstrated success in turning voters against the policy.
  • In Colorado four years ago, progressives and health-care lobbies did battle over a ballot referendum that would have brought a single-payer health-care system to the Rocky Mountain State. The referendum went down by a margin of 79 to 21 percent.
  • the collapse of Vermont’s attempt to establish single-payer through legislative action – and the subsequent election of a Republican to its governorship –lends further credence to this notion.
  • The reality that big money can thwart progressive aims — even when Democratic officials are supportive — was made plain by some of this year’s ballot measures. In Illinois, Democratic governor J.B. Pritzker backed a referendum that would have lifted the state’s constitutional prohibition on progressive taxation. Specifically, the measure would have enabled the state to raise taxes on residents who earn over $250,000 so as to limit budget cuts in the midst of a fiscal crisis. Opponents spent over $100 million propagandizing against the policy. Supporters spent roughly as much, but the combination of well-funded propaganda and the public’s aversion to higher taxes led to 53 percent of the deep-blue state’s voters opting to make it impossible for their representatives to tax the rich at a higher rate than the poor.
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Live Election Trump vs. Biden Updates: Town Hall Recap - The New York Times - 0 views

  • In a result that few in the TV and political arena predicted, Joseph R. Biden Jr.’s ABC town hall on Thursday night drew a larger audience than President Trump’s competing event on NBC, MSNBC and CNBC, according to preliminary Nielsen figures.
  • 13.9 million viewers, compared to 13.1 million for Mr. Trump
  • Savannah Guthrie pressed him to denounce QAnon and white supremacy (Mr. Trump hesitated on both) and clear up questions about his medical condition.
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  • Americans are simply growing bored with The Trump Show.
  • Mr. Trump is known for his sexist remarks, and the clips the ad shows are real. Mr. Biden, on the other hand, has long styled himself a champion of women. He still refers to the Violence Against Women Act as his proudest legislative achievement and he said months before he selected Ms. Harris as his running mate that he would name a woman to his ticket.
  • President Trump’s rude and demeaning comments to and about women are no secret. Just last week, he called Senator Kamala Harris, the Democratic vice-presidential nominee, a “monster.” A new ad from the Lincoln Project urges voters to consider what it would be like to have a different kind of president — a man, it suggests, who actually respects women.
  • The 90-second ad opens with two directives: “Imagine a young girl looking in the mirror, searching for role models in the world to give her hope that one day she, too, can make a difference. Now imagine how she feels when she watches women being verbally attacked.” Cue a series of clips that show Mr. Trump belittling women, including female reporters. “Your daughters are listening,” the ad says.
  • North Carolina may have broken a record for first-day, early-voting turnout on Thursday, when more than 333,000 people showed up in person to cast their ballots, according to the North Carolina State Board of Elections.
  • The forums replaced what was to be the second debate between the two candidates, after Mr. Trump rejected the decision by the Commission on Presidential Debates to hold the debate virtually because of Mr. Trump’s coronavirus diagnosis.
  • Mr. Trump also all but confirmed that he owed about $400 million to creditors, as reported in a New York Times investigation about his taxes.
  • Over on ABC News, at a very different octane and a very different volume, Mr. Biden answered policy questions from George Stephanopoulos.
  • Mr. Biden’s outing was not completely easy. He again dodged a question on expanding the Supreme Court if he gets elected, though he did say, that he would offer an answer before Election Day but wanted to see how the nomination process for Judge Amy Coney Barrett plays out first.
  • Mr. Biden also made some news, saying that his support of the 1994 crime bill — which has been blamed for the large-scale incarceration of Black people — was a “mistake,”
  • National polls released on Thursday showed Mr. Biden up by an average of more than 10 points.
  • The venerable NBC/WSJ poll did show Mr. Biden’s lead dropping from 14 points, right after the Sept. 29 debate, to 11 points.
  • In Arizona, for instance, two new polls found Mr. Biden ahead by four points and one found Mr. Trump ahead by one point.
  • But in several other swing states, Mr. Biden continues to retain comfortable leads.
  • He also dodged repeated questions about whether he had a negative coronavirus test immediately before the first presidential debate.
  • Mr. Biden got his numbers wrong on troop levels in Afghanistan relative to when he left office four years ago and mischaracterized an element of the Green New Deal, but generally avoided clear misstatements.
  • That day, Nov. 3 this year, instead represents the end of a six-week sprint during a record number of Americans cast their ballots in advance.
  • In an effort to make polling places less crowded on Election Day, many states have encouraged absentee voting, opened more in-person early-voting sites and, in a few cases, mailed ballots to all registered voters.
  • While the long lines were a vivid symbol of longstanding efforts to make voting more difficult — particularly for people of color — they also demonstrated the intensity of the desire to vote in an election that millions of Americans have waited for since the last one,
  • Yet the voters keep coming, intent on exercising a constitutional right and in hopes of shaping a better future for their country.
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The Debate Over Systemic Racism: Why It Divides and Why It Provides Hope - WSJ - 0 views

  • The searing summertime debate over racial justice isn’t really about George Floyd
  • After World War II, she noted, the federal government pumped millions of dollars into programs to build houses to develop the soon-sprawling suburbs—but under policies that denied those benefits to Black Americans. “So houses were sold at a very, very cheap rate that allowed for generational wealth to be developed in the white population, and did not in the Black population,” she said.
  • The topic of systemic racism is more complex than are questions about simple racist behavior or police overreach—and much less given to easy consensus.
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  • A listener presented a polite but pointed question: Do you have real, actual examples of systemic racism in the U.S.? If so, what would you do to solve those?
  • Today, many white people don’t see how there can be systemic racism when the nation put its most sweeping civil rights laws into effect more than half a century ago, when affirmative action policies have been implemented to address past inequities, when a Black man has been elected president—and, above all, when most white people genuinely believe they aren’t racists themselves
  • To many Black people, that also is all true, but not the whole story. They see the ways that the country’s racist past has built into its social and economic systems deep underlying inequities that still exist, long after the attitudes that created them in the first place may have changed. These effects are at once both subtle and more far-reaching.
  • The debate is about police behavior, to some extent. But what it’s really become is a discussion of “systemic racism,” and what turns out to be a deep Black-white divide over that broad topic: whether it still exists, what it means, and what, if anything, to do about it.
  • In his 2017 book “The Color of Law: A Forgotten History of How Our Government Segregated America,” Richard Rothstein chronicles in detail how decades of federal housing policy affected the disparate accumulation of wealth in America.
  • Starting during the New Deal, the federal government, through its Home Owners Loan Corp., began underwriting mortgages to allow working-class Americans to keep their homes during the Depression. But the government wanted to protect its investment by funneling funds to relatively “safe” mortgages—and decided that homes owned by white people, in all-white neighborhoods, were safer investments than homes sold to Black people or in mixed-race neighborhoods.
  • So mortgage assistance went out specifically to help white people, not Black people. When the Federal Housing Administration was created to expand homeownership to more Americans, it simply adopted the same policies. Then, crucially, so did the Veterans Administration when it began helping finance the largest housing boom in American history for soldiers returning from World War II.
  • So for decades government policies explicitly helped white Americans build housing capital and denied Black Americans the same opportunity. Such policies have long tails: They also consigned Black people to less-prosperous neighborhoods with poorer schools, with effects that linger long after the policies themselves were changed.
  • “I don’t think it should be a guilt issue,” Ms. Bass said in the Journal interview. “Whoever it is who asked that question, they didn’t have anything to do with this. This is the way the system was created.”
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The V.P. Debate Between Mike Pence and Kamala Harris: What Time to Watch and Key Issues... - 0 views

  • “That continuity of government is always in place,” the speaker said later. The
  • debate gives both Mr. Pence, 61, and Ms. Harris, 55, a chance to talk about how they view their roles given the advanced age of the men at the top of their respective tickets. Mr. Trump is 74; Mr. Biden, if elected, would be 78 at his inauguration—making him the nation’s oldest president.
  • Republican and Democratic strategists say one of Ms. Harris’s most defining characteristics may be that she is hard to pigeonhole: at one time a hard-charging prosecutor, and at another, a champion of progressive causes.
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  • Unlike Mr. Pence, whose record has been intertwined with Mr. Trump’s for the past four years, the debate offers Ms. Harris her most high-profile test to defend her running mate.
  • “This time it will be about, you know, requiring some level of knowledge—if not mastery—of Joe’s record; the vice president, Mike Pence’s record; Trump’s record; and then, of course, defending my own record.”
  • The task for Ms. Harris is to make clear that Mr. Biden is the leader of the party while keeping energized the many voters who are inspired by her historic vice-presidential candidacy.
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https://www.cnn.com/politics/live-news/presidential-debate-coverage-fact-check-10-22-20... - 0 views

  • “It will go away and as I say, we’re rounding the turn, we’re rounding the corner. It’s going away,” Trump said.
  • Trump has long said he would unveil a plan to replace Obamacare that would continue to protect those with pre-existing conditions. However, he has yet to do so.
  • “We can’t close our nation,” Trump said. “We can’t lock ourselves up in a basement like Joe does.”
  •  
    Presidential debate Facts
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By Lowering the Debate Bar for Biden, Has Trump Set a Trap for Himself? - The New York ... - 0 views

    • hannahcarter11
       
      Though these issues would attest to Biden's character, I don't think this is enough to sway voters away from voting for him. In this election, it's less about being Pro-Biden and more about being Anti-Trump
  • Instead of regular, formal sessions, aides traveling with him to rallies or official events have used time on the plane to pepper him with questions.
  • Mr. Trump has never favored formal debate prep with mock-ups at lecterns
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  • He sometimes says the opposite of what he means.
  • The Biden voter is simply an anti-Trump voter. What if he fails to make this about what he’s for and what he’s about?”
  • The Biden campaign, meanwhile, has been telling people that no debate outcome will fundamentally change the contours of a race that has been defined
  • While Mr. Biden’s empathy and his love for his children have been calling cards for voters who like him, they have made it challenging for him to put those questions to rest.
  • Trump has to try and change public perceptions of him
  • Mr. Trump’s allies are also concerned that the president, who is generally cocooned from people who oppose him, will be unable to resist the temptation to defend himself from Mr. Biden’s face-to-face criticisms.
  • Because moderators never call him out for doing any of those things, the candidates can’t do it
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Facing Grim Polls, Trump Leans Into Playing the Victim - The New York Times - 0 views

  • On Thursday afternoon, President Trump claimed that he had won this week’s debate against former Vice President Joseph R. Biden Jr.
  • The one constant has been the president portraying himself as a victim at every turn
  • Be it congressional Democrats or Republican foes like the late Senator John McCain, the news media or the standards enforcers at Twitter, the impeachment inquiry or, now, the debate commission, Mr. Trump has repeatedly blamed others for problems and self-inflicted wounds, something he hopes will appeal to a shared sense of grievance among his supporters.
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  • Mr. Trump has taken to describing shadows on almost every wall: false claims that the election is “rigged” against him, complaints that the coronavirus pandemic was “unfair” to his record on the economy, insistence that people who disagree with him within his own government about policy matters are part of a concerted effort to undermine him.
  • Claiming to be the victim of the political establishment has been key to Mr. Trump’s political persona since he entered the 2016 presidential race
  • But in a pandemic, when more than 200,000 people have died and millions have lost their jobs, Mr. Trump’s complaints about the system being unfair to him are discordant at best.
  • His angry performance in the debate on Tuesday did little to quiet the concerns of such voters. A CNN snap poll conducted that night among registered voters found that by more than two-to-one, debate viewers thought Mr. Biden had been the winner.And in a reminder of how unpopular his pugilistic, taunting style remains with most voters, respondents said by an equally wide margin — 67 to 32 percent — that the president’s attacks on Mr. Biden that night had been unfair.
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Analyses - The Debate Over How To Deal With North Korea | Kim's Nuclear Gamble | FRONTL... - 0 views

  • It was a playing field on which we were expected to pay the North Koreans not to do dangerous things, and that is not a sound basis for a policy.
  • When Bush won the presidency, talks [with North Korea] ceased immediately. The criticism that comes from the Clinton camp is that there was no continuity in policy.
  • I honestly don't see how, looking back, the architects of that agreement can hold the Bush administration culpable for behavior that, in retrospect, should make us reconsider whether the original Framework Agreement was a sensible idea.
    • julia rhodes
       
      hmm
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  • It is the policy of the government of North Korea, in my judgment, to use its capacity to do harm to elicit support from those who might be harmed by actions they would agree not to take
  • The criticism of the Bush administration would be that it, in all of this tough talk and rebuffing the Sunshine Policy, that they have failed to get to the negotiating table and that things have only gotten worse.
  • The Sunshine Policy, we now know, involves a lot less sunshine, a lot less light than heat -- massive payments, as I understand it -- in order to stage meetings that have political ramifications within South Korea, without any significant movement by the North Koreans in any direction that's any way helpful. So the Sunshine Policy has simply not succeeded. It's a failure.
    • julia rhodes
       
      Every prison camp escapee urges governments to not give anything to North Korea
  • I think that we had a different view of what the 21st century could be like, with much more of a sense, from our perspective, of trying to have an interdependent world, looking at solving regional conflicts, having strength in alliances, operating within some kind of a sense that we were part of the international community and not outside of it. And I just think that basically many of them, saw the world quite differently.
  • But the situation is quite different here, in that a strike on Yongbyon is likely to produce another Korean War, with hundreds of thousands, if not over a million, people dead.Well, we don't know whether it would produce another Korean War. But that's a risk.
  • Well, just a much more zero-sum view of the world. ...
  • The so-called "Perry approach" was focused primarily on WMD -- did not embrace changes in the conventional force alignment, or did not embrace human rights issues.
    • julia rhodes
       
      NOOO!
  • because what we are insisting on is that the regional powers get more involved.
  • Now, this is a tough issue because there's no question that the Chinese should be interested in whether there's a nuclear Korean peninsula, and I know that one of the things the administration wants to do is to get the Chinese to take more responsibility for this.
  • what should happen is that the North Koreans should freeze whatever they're doing, and we should freeze whatever military buildup and various things we're doing in the area in order to negotiate something new, which would be beyond the Agreed Framework.
  • The Bush administration is saying we shouldn't have to give them anything. They're violating the Nuclear Nonproliferation Treaty, they're in defiance of the world. They should be held to task; that appeasement leads to more aggressive behavior.
  • It's not a concession. ... I think that I would not give concessions. There's no reason to. What you do is that you have various quid pro quos in any agreement, but if you decide up front that just having the direct talks is a concession, you're pretty much stuck. That's the problem.
  • A concession, at least to me, is if one side concedes and the other doesn't. I mean, I think that there are ways that there are things we want, and there are things that they want.
  • They wanted that reiterated. As far as I know, we have no hostile intent towards North Korea. Why would it have been such a big deal just to reiterate that? It's things like that where this administration has kind of dug its heels in and said anything that we did vis-a-vis North Korea is appeasement.
  • I completely disagree because I believe that it is essential to see whether there's a way to have some agreements. We talked to Stalin, we talked to Mao, we talked to Khrushchev, and Brezhnev. We made agreements. I don't consider talking appeasement
  • One of the lines of debate in pursuing Korean policy is whether our focus should be on nonproliferation or whether our focus should be on regional stability. These are two different ways of looking at the North Korean problem.
  • I think that's an exaggeration. The clear policy of our government is that we find nuclear weapons in North Korea to be unacceptable and intolerable. Nobody wants nuclear weapons in North Korea. So why not talk to them?
  • I believe the [Agreed Framework] would have been more effective if other players had been more directly involved.
  • They just want to talk to the United States.Well, do we have to give them what they want all the time?
  • I was surprised. I'm not surprised some people in the administration thought that. I'm surprised they'd take that policy approach to North Korea. I thought it was counterproductive.
  • t may be therapeutic for us to to talk that way, but does not accomplish our objectives, and does not enhance our security. Indeed, as it's turning out, I think it's putting it in some danger
  • I think it's quite possible that the North Koreans have already decided that they're going to become a declared nuclear state and that no amount of dialogue will stop them from that.
  • The world is running out of time.
  • For us to strike militarily at North Korea, given the risk that we would be incurring for South Korea, would be one of the most immoral acts conceivable. So we are left then, with only the option of engaging with them.
  • But, yes, it's extortion, and we're rewarding bad behavior. But much of diplomacy is rewarding bad behavior. You're trying to figure out how you can stop the worst of the behavior at the lowest-possible price
  • I think they've not accomplished much that's good.
  • preemptive war, preventive war -- kind of runs up against its match in the Korean peninsula?
  • Why are we doing in Iraq what we're not trying to do in North Korea?
  • And that's the whole problem with one, the axis of evil concept and two, the doctrine, if it is a doctrine, of preemptive deterrence. That there are some things that you can't preemptively deter. And North Korea I think is a classic example. ...
    • julia rhodes
       
      EXACTLY!
  • Those who criticize the deal because they cheated on it, I think are not understanding the nature of international politics. We have done deals with people who we expected might well cheat. And indeed, the Soviet Union cheated on all kinds of deals, massively in the biological weapons convention. You look at the deal and say
  • I think they're worried about the survival of their regime, independent of what we would do, because they know that they are in deep trouble, in terms of their economy.
  • I think the North Koreans are truly concerned about their security.
  • And if it worked, I'd have no problem with it. There's nothing wrong with the rhetoric. The problem is, it hasn't.
  • "We don't talk to these rogue regimes," and feel good about that, people may die because you failed to deal with this in an effective way, in a diplomatic way. It is not a concession, in my view, to the North Koreans to pay for performance on their part. You can call it a concession. You can call it appeasement. It is dealing with the problem as it is. It is preferable to me than the use of force.
8More

The Missing Debate - NYTimes.com - 0 views

  • The big secret of the Obama administration’s approach to national security, which neither party has had a strong incentive to admit, is that the president’s first-term policies have mostly been a continuation of policies put in place during George W. Bush’s second term, when the Cheneyite maximalism of the immediate post-9/11 era was tempered by a dose of pragmatism.
  • the president has mostly governed – sometimes by choice, sometimes out of necessity – as a steward of the powers Bush successfully claimed and the war-on-terror architecture that he established. What’s more, in his presidency’s biggest decisions about the use of force abroad – the Afghan surge, the Libya intervention, the escalated drone campaign (and the “kill list” that accompanies it), the green light on the raid to get Bin Laden – Obama has almost always erred on the side of hawkishness and expanded executive authority.
  • An acknowledgment of consensus is always better than a bogus disagreement, and Romney’s decision to play up his areas of concord with the president didn’t just serve the cause of reassuring swing voters worried by his sometimes hyper-hawkish rhetoric: It served the cause of truth as well.
  • ...5 more annotations...
  • Just because a consensus exists, though, doesn’t mean that the consensus is correct. Americans who watched Monday night’s showdown benefited from the relative honesty of the discussion. But they were deprived of a real critique of the incumbent’s record, and a real debate about what an alternative approach might look like.
  • Romney’s “me-too” approach on Monday night gave the impression that there should be nothing particularly controversial about, say, the dubiously constitutional way the president took us to war in Libya, or his march-up-the-hill-march-down-the-hill strategy in Afghanistan, or his willingness to claim and then use the power to execute an American citizen without trial.
  • More broadly, you would have no sense that there are any alternative grand strategies available to America beyond our current focus on terrorism and the greater Middle East – and, of course, the occasional detour into China-bashing.
  • On the evidence of the debate, the world beyond the borders of the United States starts in Mali and ends in Kandahar. Entire continents and major powers might as well not even exist.
  • the Bush-Obama consensus he embraced has already marginalized many other groups and ideas as well. Obama’s policy choices have co-opted or neutered the anti-war and civil libertarian left. Romney’s campaign rhetoric has marginalized realists and right-wing libertarians. The result is a landscape where huge swathes of public opinions and major schools of thought are represented only by fringe third party candidates
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