Archives for category: cooperation

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Somebody shared a video – where two senior citizens swing their golf clubs at some rather idiotic pranksters – on FB

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and captioned it “Don’t mess with old dudes and their balls…”

This made me wonder ‘what on Earth are we doing to ourselves?’ As a species, I mean.
OK, those kids did a rather stupid thing, indeed.
But let’s not forget that they have been raised by people not so very different from those golf players – statistically speaking, of course.
And where is the difference between what those two kids have done and the ‘practical jokes’ that are aired ad nauseam by most TV stations? Owned and run by individuals very much like those two annoyed ‘senior citizens. Who were enraged enough to swing their ‘irons’ at the pranksters, risking serious injuries…

How much lower can we get?

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PS.
Somebody pointed me to this. You might say there is no connection between these two private-jet loving ministers and the pranksters but don’t think they all display the same level of callousness towards the rest of the people?

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” But when you look closer at the picture, when the illusion of power gives way tot the reality of pain the world at which this woman sits, our world, that is a world which is torn by war, destroyed by hate, devastated by despair and devastated by distrust. The world on which she sits is on the very brink of destruction. Famine ravishes millions of the inhabitants of this world in one hemisphere while feasting and gluttony are enjoyed by inhabitants of another hemisphere. A time bomb ticking is the world on which she sits with apartheid in one hemisphere and apathy in the other hemisphere and enough nuclear warhead scientists tell us to wipe out all forms of life except for cockroaches and that is the world on which this woman sits. A world which cares about more bombs for the enemy than it does about bread for the hungry. A world that is still more concerned about the color of skin than it is about the content of character. A world more finicky about the texture of hair or what is on the outside of your head than it is about the quality of education or what is on the inside of one’s head. That is the world on which this woman sits. You and I think of being on top of the world as being in heaven, but when you look at the woman on Watt’s painting a little closer what you discover is that this woman is in Hell. And that artist Watt dares to entitled the painting “Hope.” 
“with her clothes in rags, her body scarred and bruised and bleeding, her harp all but destroyed and with only one string left, she had the audacity to make music and praise God … To take the one string you have left and to have the audacity to hope… that’s the real word God will have us hear from this passage and from Watt’s painting.” (Jeremiah Wright, The Audacity To Hope)

 

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What happened during his tenure that made him change his attitude so drastically as to resort to administrative measures in order to effect the ‘change we can believe in’?

I still remember the joy I felt when he was elected. I hardly knew anything about him, of course, but the way he talked made me hope he was going to behave differently than the one before him.
Even more important than his personality was that I had seen his election as an about-face of the American political scene. I presumed that by electing Obama to the Oval Office the American People was sending a powerful signal.
That they wanted to tell everybody, politicians included, that they had understood how much damage had been done by the constant bickering and extreme mutual distrust that was plaguing the political establishment. And that they had enough of it.

Could it be that Obama’s tears of yesterday were shed for the fact that he didn’t really deliver? That from the height of his position he had got an even clearer picture about the State of the Union than he one he had before becoming President yet he wasn’t able to do anything meaningful about it? Precisely because the Union is even more divided than before?

About almost everything?

Why have we allowed our respective ideologies separate us to the tune of making us see two different realities where there is only one?

Why do we have to get down to a ‘single string left on our harp’ before understanding that?

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For some time now I’ve been wondering how come so many people who define themselves as being Christians – “Again I tell you, it is easier for a camel to go through the eye of a needle than for a rich person to enter the kingdom of God.“, Matt 19:24 – are so passionately defending the very concept of (private)”property”.

Could it be that Marx was right after all: “Private property is the result of alienated labor.” ?!? And so many of us have been wrong for so long?

“The right to private property is the social-political principle that adult human beings may not be prohibited or prevented by anyone from acquiring, holding and trading (with willing parties) valued items not already owned by others. Such a right is, thus, unalienable and, if in fact justified, is supposed to enjoy respect and legal protection in a just human community.”

Trying to understand the source of this dichotomy I adopted a two pronged strategy. First I looked up the word itself and then I tried to deepen my understanding of the entire concept.

It’s absolutely obvious that ‘property’ comes from ‘proper’.
‘Proper’, in its turn, has two basic meanings: ‘fit for use‘ and ‘pertaining to one individual‘. The first one has evolved into ‘propriety’, “the state or quality of being correct and proper” while the second has become ‘property’, “thing owned“.

So, do all these etymological arguments make it any easier for us to accept that respecting each others’ right to private property is what introduced a certain degree of functionality in the human society?

‘But aren’t you contradicting yourself?
At the beginning of your post you suggested that ‘property’ might not be as good as advertised and now you say that the ‘right to private property’ is ‘good for you’?
Will you make up your mind, for Christ’s sake?’

Now, that I’ve reached the conceptual stage of my analyses, I must bring to your attention the fact that a right is nothing but an opportunity while each (piece of) property is a thing – even those  which are not of a ‘substantial’ nature. ‘Intellectual property’, for instance, is a ‘measurable thing’ even if you cannot put your finger on it while the ‘right to intellectual (or any other kind of) property’ is (an infinite) something which patiently waits for (a rightful) somebody to make (proper) use of it.

Maybe this is what Christ tried to tell us in the first place. That it’s not property itself that stands between us and our salvation but our (improper) attitude towards it. That it’s not the object of our property that is the problem but how we make use of our right to private property.
After all Christ told the “young rich man” “If you would be perfect, go, sell what you possess and give to the poor, and you will have treasure in heaven; and come, follow me.” (Matt 19:21). ‘Go sell, give and THEN follow me’, not ‘come help me ABOLISH the very right to private property’, as Marx used to preach to his followers.

To understand the difference between what Christ and Marx said about this subject let’s see how these two relate to the notion of ‘Man’.

In Christ’s book God took a lump of dirt and ‘made Man in His own image’ while in Marx’s narrow materialistic vision “it is not the consciousness of men that determines their existence, but, on the contrary, their social existence that determines their consciousness.”

Basically both of them start with the same ‘materiel’ – the mundane ‘star dust’ that Mendeleev distributed throughout his table – but what a difference at the end of the ‘assembly line’!

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Being made ‘in His Own image’ not only means that all Men (and Women) are created equal but also that each of them shares in His Divine Nature. Hence the origin of our free will, of our ability (‘right’, opportunity) to be saved. Compare this to how Marx described the human society:

“The Communists, therefore, are on the one hand, practically, the most advanced and resolute section of the working-class parties of every country, that section which pushes forward all others; on the other hand, theoretically, they have over the great mass of the proletariat the advantage of clearly understanding the line of march, the conditions, and the ultimate general results of the proletarian movement.

The immediate aim of the Communists is the same as that of all other proletarian parties: formation of the proletariat into a class, overthrow of the bourgeois supremacy, conquest of political power by the proletariat.

The theoretical conclusions of the Communists are in no way based on ideas or principles that have been invented, or discovered, by this or that would-be universal reformer.

They merely express, in general terms, actual relations springing from an existing class struggle, from a historical movement going on under our very eyes. The abolition of existing property relations is not at all a distinctive feature of communism.”

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As somebody who has lived for 30 years under communist rule let me translate this from ‘Newspeak‘ into plain English:
‘History suggests that those who figure out the inner workings of this world  have, from time to time, the opportunity to take over the show. Now is one of those moments. The ‘fat cats’ have been so greedy lately that the regular people are growling under the very heavy yoke that has been placed on their shoulders.  That’s why we have the opportunity to unsettle the ‘old’ from their positions and to plant our fat asses in their comfortable chairs.
And the first thing we must do in order to achieve that goal is to abolish the right to private property. People are so fed up with what was going on lately that they’ll go along. They have grown to hate so much the ‘greedy plutocrats’ that most of them won’t notice that in the (revolutionary) process they’ll lose the very last shrouds of personal autonomy they still have. Without the right to dispose of the results of their own labor they’ll be at our mercy’.

Who was right between the two?

Well… Both, unfortunately.

The communists did run the show, at least for a while. And we all know to which results.
On the other hand it seems that in the longer run miss-using the right to private property is indeed a powerful drawback. The already too long sequence of economic crises caused, ultimately, by nothing else but our own greed has indeed given birth to a generalized state of psychological malaise.

I don’t know about what’s gonna happen in the next world – or if it exists at all – but I’m sure that if we don’t learn, fast, how to use, properly, the right to private property things will become too hot for our own good in this one.

The only one we are sure about.

Further reading.
During my research for this post I found this very interesting take on the same subject:

“Zwolinksi argues that libertarians are right to support private property, but also that private property is more complicated than we sometimes think.”

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“As latest batch of innocent Americans are left in pools of blood” politicians continue to do what we have permitted them to do, for too long.

Some of the conservatives offer prayers, Trump offers to “take out their families”, Hillary Clinton tweets a very well worded but other-ways transparent message (“I refuse to accept this as normal. We must take action to stop gun violence now“)  and Martin O’ Malley squares up the ‘anti-gun’ position: “Enough is enough: it’s time to stand up to the @NRA and enact meaningful gun safety laws”.

One of the worst cases of heels being dug in I’ve ever witnessed…

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Some of the conservatives cannot get  over the ‘if it doesn’t hurt me, it doesn’t need to be addressed’ attitude while some of the democrats cannot get over the Marxist attitude which posits that everything must have a ‘material’ cause – in this case ‘the guns’.

Am I exaggerating?
Then how come the conservatives act swiftly whenever ‘terrorism’ is involved while the democrats conveniently forget that no gun can kill without a man pulling its trigger?

And while too many of the conservatives let God fix the problems they don’t consider important and the ‘democratic’ ideologues focus on the wrong target too many voters from both sides of the aisle “are left lying in pools of blood”.

So yes, “God isn’t fixing this!”.
Anyway, not until ‘we, the people’ start doing something about it.

And the first thing that needs to be done is for us to stop digging in our heels and start talking across the ideological divide.

 

armed citizens
Terrorism needs three things in order to produce victims.
Some disgruntled/deranged individuals to perpetrate the actual crimes.
Some callous individuals who for various reasons organize/support the disgruntled/deranged.
A large enough section of the community which is too tired/despondent/discouraged to care about what’s going on in its close vicinity – that’s where the terrorists (hit men and the support network) hide while preparing a hit and where the support network will try to sink itself afterwards.
Since it is practically impossible to corral all the deranged and to smoke out all the schemers beforehand the only really viable strategy  remains to make it so that the general public no longer assists catatonically to whatever is happening in its close vicinity. Until it’s so late that even drawing a gun is no longer very helpful.

I don’t even think that arms are such a must.
They might come handy in certain occasions but what we really need is a much more active attitude. A calm and considerate one but firm enough to impose respect.


Basically, “anarchy” is about everybody for himself. And damn everybody else – even though most forget about this part.

While “secession” is mostly about someone trying to carve a ‘piece of the action’ for himself – and some people (naively?) following him. Maybe hoping that the new ruler would prove to be better than the old one?

The current spate of dissent on this subject has been spurred by this guy, Angus Deaton, being presented with “The Sveriges Riksbank Prize in Economic Sciences in Memory of Alfred Nobel“

“A Nobel prize in economics implies that the human world operates much like the physical world: that it can be described and understood in neutral terms, and that it lends itself to modelling, like chemical reactions or the movement of the stars. It creates the impression that economists are not in the business of constructing inherently imperfect theories, but of discovering timeless truths.”

I’m afraid that the author had been so disgusted by the obvious mistakes that have been committed by so many of the supposedly reputable economists of this world that he has become amenable to throwing out the baby along with the bath water.

First of all we must remember that “Science is wrong. By definition.” All theories are imperfect and there is no such thing as ‘timeless truths’.
Ever since Karl Popper introduced the idea of ‘falsifiability’ as the litmus test for determining if any piece of information has any scientific value and Berger & Luckmann noticed “The Social Construction of Reality” it had become apparent both that science is being updated constantly – hence always ‘wrong’, or at least incomplete – and that people are ‘doing science’ on purpose – hence any discussion about reality being ‘described and understood in neutral terms’ is unrealistic, to say the least.

Coming back to Popper, Hermann Bondi had declared that ‘There is no more to science than its method, and there is no more to its method than Popper has said.’
True enough but as any ‘scientific declaration’ this is highly ‘updatable’.

In fact Science is, above all, a human enterprise. It’s a human that picks up – or devises – which method to use in a certain situation when he wants to find out something about a certain subject. Furthermore that method is applied by human individuals, not by robots. The same as those who had chosen it or by others, doesn’t make much difference. And, at the end of the cycle, some other people will evaluate – and sometimes try to replicate – the results.

So the mere fact that a certain set of results could not have been replicated by a certain team of evaluators doesn’t mean that much, by itself. This has been silently acknowledged by Andrew C. Chang and Philip Li in a paper published by the Federal Reserve in 2015: “Is Economics Research Replicable? Sixty Published Papers from Thirteen Journals Say ”Usually Not””. The couple admitted they needed some help from the original authors to replicate the results in a few instances and in some-others they didn’t have access to the same computer software as the first publishers.

But the most interesting fact is that in no instance the authors have been able to positively determine that the results published in any of the analyzed papers are inconsistent with the data presented by the original authors and/with the method invoked. In all instances when they failed to replicate the original results that happened because the original authors didn’t present at all the initial sets of data, they were incomplete or the method/sofware used to  process that data was incomplete, altogether missing or proprietary. And all this despite in some cases the papers being published by journals specifically requesting that all data/methods/software being made available at the moment of publication.

In this situation I find the conclusion reached as being both correct and highly objectionable. And above all lacking any scientific value.
“Because we successfully replicate less than half of the papers in our sample even with assistance from the authors, we conclude that economics research is usually not replicable.”

Yes, it seems that too many papers published by presumably reputable journals are not replicable. But that is due exclusively to the journals themselves not observing their own rules or by some of the authors acting less than ‘over the table’. This phenomenon has nothing to do with ‘economics’ being less of a science than, say, physics and everything to do with humans being… well… human!

Let me go back to where I started, to Joris Luyendijk claim that “Don’t let the Nobel prize fool you. Economics is not a science.”
The author ‘illustrates’ his claim by remembering the infamous LTCM – a hedge fund set up by, among others, a couple of economists who had received a … you guessed it… a ‘Nobel prize for economics’ less than a year before the hedge fund went bust. Kind of ironic, isn’t it?
But the problem remains. The fact that LTCM went bust doesn’t prove anything except the fact that its management was completely inadequate.
The point is that trying to assert that ‘economics’ is not a science only because some guys used a couple of economic theories and failed, abysmally, is akin to claiming that physics is not a proper science because no weather bulletin is 100 percent accurate. Or that biology is not a full blown science because medicine has not yet found a cure for cancer. Or to claim that chemistry is bogus simply because Big Pharma is ripping us off.

At the end of their paper Chang and Li offer some very pertinent advice about how things could be vastly improved. Their main idea being that everything must be ‘above the table’ – both the raw data and the method/software used to process it must be made available for whomever wants to replicate the results. In fact this exactly what science, real science, is about. People have to be able to check thoroughly whatever the proponents of a theory are trying to ‘peddle’. This is the only way for a theory to be proved true or false. Or incomplete so further research might be declared necessary.

Similarly, at the end of his article Joris Luyendijk points his finger at the real culprit.
In reality economics, as a space where people try to gather information, is different from, say physics, only because we, the people, approach them with different attitudes.
Time has taught us, repeatedly, that every-time we’ve tried to deny the obvious we ended up with a bloody nose. The problem is that not all of us are, yet, able to recognize the obvious.
No one in his right mind will pretend, nowadays, that the Earth is flat. Meanwhile some people still pretend that vaccines may induce autism. They don’t. But some of the ‘anti-Vaxxers’ continue to pretend this even after a study partly funded by themselves demonstrated that there is no link between the two.

As suggested by Luyendijk and demonstrated by these examples the real culprit for what is going on, not only in the economic field, is our arrogance.
Arrogance that has led to the survival of what is known as ‘tehnocratic thinking’ despite more and more people learning of the role ideology plays in our decision making.

After all what can be more arrogant than pretending that you have ‘scientific reasons’ for what you do, despite the obvious fact that every one of us acts according to his own ideology?

I’m not going to pretend now that there are good and bad ideologies. I obviously think they can be classified but I cannot pretend that my classification is the correct one.
But I can pretend, and you should too, along with Joris Luyendijk, Andrew C Chang and Philip Li, that each of us should honestly state its point of view along with his opinion when ever discussing something.

After all each of us having an ideology is a reality while pretending that any of us can act as if it doesn’t is a rather pathetic lie.

To conclude I’ll have to keep the promise I’ve made at the beginning of all this and ‘update’ Bondi’s statement about Popper:
‘There is no more to science than its method and there is no more to its method than Popper has said’ but we should always bear in mind that science is exclusively ‘performed’ by human individuals.

 

The automobile has been both a huge opportunity for the humankind and a sort of a turning point in its history.

Humans have been faced with an extremely interesting provocation during their entire evolution. In order for the community to become stronger its individual members had to become simultaneously more autonomous and more involved in the communal life.

At first the automobile helped with both. It offered the individual the means to travel faster and further – hence it increased individual autonomy – and it drove people to ‘band together’ – to form the corporations that build automobiles, to build roads and bridges, etc., etc.

After some time the automobile had become a mixed blessing. Not only that a lot of people were dying in car accidents but because in his search for increased efficiency man had invented the ‘assembly line’, thus heavily limiting the erstwhile huge autonomy of the very skilled laborers who used to build the first automobiles. Skills, which usually come with an independent mind, were no longer in such high demand and have been replaced by ‘hard work’. And later by sheer automation.

But at least we were still responsible for driving the damned cars. And, for many of us, that was the only really autonomous thing that we were allowed to do without outside supervision. Except for when the missus was in the co-pilot seat, of course. Just kidding, the husbands are the more obnoxious critics when it comes to driving skills, not the wifes. But the fact remains.

Not for long. In a short while not only that we will be transported by our future self driving cars but they, the cars, will have to obey the police first and only then take us where we told them to go.

And all of this in the name of progress…

Bashing ‘religion’ has become a pastime…

But did you know that it was a catholic priest that came up with the Big Bang Theory

and that Darwin was at least as interested in religion as he was in the theory of evolution? OK, in time he had become agnostic, like I am, but that doesn’t mean he wasn’t religious.

A real scientist knows that knowledge is infinite and that he has no chance of mastering it all.
A truly religious person believes that there is something ‘above’ him and that his partaking in that something produces a strong bond between those who share that belief.
The person who barely reads one book, or more, and thinks that he knows it all is a fundamentalist, not at all a religious person.
A scientist can be a religious person and a religious person can be a scientist but neither a scientist nor a truly religious person can ever become a fundamentalist.
Religion is, above all, about respecting the others. So much so as to be able to cooperate with them.
Being convinced that you are in possession of the whole truth and that (most of) the rest of the world is wrong is the dead opposite of being religious.