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Source of book image: http://images.barnesandnoble.com/images/26910000/26912572.jpg

(p. A 13) Cortés was a man of deep contradictions. A devout Catholic, he was horrified by the sights and sounds of Aztec worship: its human sacrifices and cannibalism, its skull racks, its idols draped with human body parts, its priests with their blood-clotted hair. But he was not above massacring his enemies or burning them at the stake. He was genuinely dazzled by his first sight of the Aztec capital, Tenochtitlán, with its tidy fields and gleaming stone causeways, a city of nearly a quarter-million people that was, he wrote in a letter to the Spanish king, more beautiful than any in Europe. Even so, he was ready to destroy it all to feed his desire for gold and to bend the Aztecs to his will.

If Cortés was a man of contradictions, Montezuma was not. Studious and conscientious, he had been trained for Aztec priesthood before becoming emperor in 1503 -- the same year that Cortes set out from Spain for America. Montezuma believed in the rightness of his own convictions but also, it appears, in the importance of an open mind. As Mr. Levy shows, he always looked for ways to dispel a crisis by placating the feelings of all concerned. He would have made a fine college president. From his first meeting with Cortés in November 1519, though, he was desperately overmatched.

Montezuma hoped that, by giving Cortés magnificent gifts of gold and silver, he could make him go away. He made him want to stay instead. The Aztec ruler never quite shook off the suspicion that Cortés might be the Aztec god Quetzelcoatl returning home according to ancient prophesy -- a suspicion that led Montezuma to want to treat the intrusive Spaniards as guests rather than a threat.

Cortés exploited Montezuma's weakness without scruple, squeezing one concession after another out of him until, though outnumbered by more than 1,000-to-1, Cortés made him a hostage. When Montezuma had lost all credibility with his people and was no longer useful, Cortés cast him aside. Montezuma died a broken man -- although probably not, Mr. Levy argues, at Cortes's order. It is more likely that Montezuma died from wounds inflicted by his own subjects. When they saw him appear in chains and appeal for calm, they had bombarded him with stones and arrows. His weakness, they understood, had betrayed them to the Spanish.

For the full review, see:

ARTHUR HERMAN. "Bookshelf; Spain Says Hello." The Wall Street Journal (Thurs., July 10, 2008): A13.

The reference for the book, is:

Levy, Buddy. Conquistador. New York: Bantam Books, 2008.

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I heard last night that Aleksander Solzhenitsyn had died late that on that day, August 3, 2008.

Like all of us, he had his flaws. But he had strong moral courage in standing up against the enslavement of the masses by the communist tyranny of the USSR. For that he paid a huge price, partly in the form of the years of forced labor in the prison camps that he carefully documented in his massive The Gulag Archipelago. (I must admit that I never read The Gulag, although I believe my father, to his credit, read every page.)

I remember my mentor Ben Rogge reading The First Circle and highly recommending it to us. The book's title is based on Dante's Inferno which describes the nine circles of hell, where each successive circle assigns increasingly horrendous eternal punishments, for those guilty of increasingly terrible sins. In the first circle, good people born before Jesus, are allowed to pursue their interests much as they had on earth. Socrates, Plato and Aristotle, for instance, engage in eternal dialogue.

In Solzhenitsyn's version, Stalin allows a group of scientists to have better living conditions, and somewhat more freedom than ordinary Soviet citizens, so long as the scientists make progress on projects that enable Stalin to extend his power.

One of the revelations in the book is that those who imposed the tyranny, had motives that were not always evil. One bureaucratic candidate for villainy, for instance, did bad things, in order to protect his family. At the top there is Stalin, but he is portrayed as insane.

The point is one that Rogge often made---people are pretty much the same everywhere. What mainly explains the differences in different societies are different institutions that provide differing incentives and constraints.

It is a fitting tribute to Solzhenitsyn that the first unabridged English translation of The First Circle will soon be published.

I salute Solzhenitsyn for his insights, and even more, for his courage at standing up against an evil system.

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Source of book image: http://www.cs.princeton.edu/~aahobor/Lucy-Day/Images/Covers-50/A-World-Lit-Only-by-Fire.jpg

William Manchester was better known for other books, but I recommend A World Lit Only by Fire. It is not always pleasant reading, but it is often fascinating, and sometimes amusing or edifying. Unlike some historians, who are afraid to call the Dark Ages dark because they are afraid to make value judgments, Manchester details just how 'brutish, nasty and short' life was during the centuries from 400 AD to 1000 AD (and to a large extent even up to 1600).

He also exposes the failings of institutions and historical individuals who are now revered, including martial Popes who lived ostentatiously with funds extracted from starving peasants, and Protestant 'reformers' who burned books and murdered those they considered heretics.

Only a few hundred years separates us from the times that Manchester chronicles. It is useful to contemplate how far we have come, and how far we may fall, if we do not recognize and defend the values upon which civilization depends.

Reference:

Manchester, William. A World Lit Only by Fire: The Medieval Mind and the Renaissance, Portrait of an Age. Back Bay Publishers, 1993.

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"Marked for death: Ayaan Hirsi Ali." Source of caption and photo: online version of the WSJ commentary quoted and cited below.

(p. A15) Criticism of Islam, however, has led to violence and murder world-wide. Ayatollah Khomeini issued a fatwa calling for Muslims to kill Salman Rushdie over his 1988 book, "The Satanic Verses." Although Mr. Rushdie has survived, two people associated with the book were stabbed, one fatally. The 2005 Danish editorial cartoons lampooning the prophet Muhammad led to numerous deaths. Dutch director Theodoor van Gogh was killed in 2004, several months after he made the film "Submission," which described violence against women in Islamic societies. Ayaan Hirsi Ali, a former Dutch member of parliament who wrote the script for "Submission," received death threats over the film and fled the country for the United States.

The violence Dutch officials are anticipating now is part of a broad and determined effort by the radical jihadist movement to reject the basic values of modern civilization and replace them with an extreme form of Shariah. Shariah, the legal code of Islam, governed the Muslim world in medieval times and is used to varying degrees in many nations today, especially in Saudi Arabia.

Radical jihadists are prepared to use violence against individuals to stop them from exercising their free speech rights. In some countries, converting a Muslim to another faith is a crime punishable by death. While Muslim clerics are free to preach and proselytize in the West, some Muslim nations severely restrict or forbid other faiths to do so. In addition, moderate Muslims around the world have been deemed apostates and enemies by radical jihadists.

For the full commentary, see:

PETER HOEKSTRA. "Islam and Free Speech." The Wall Street Journal (Weds., March 26, 2008): A15.

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"Ahmed Muhammad Sayyid, center, praying at a Cairo mosque, has drawn religion closer after many disappointments." Source of caption and photo: online version of the NYT article quoted and cited below.

(p. 1) Here in Egypt and across the Middle East, many young people are being forced to put off marriage, the gateway to independence, sexual activity and societal respect. Stymied by the government's failure to provide adequate schooling and thwarted by an economy without jobs to match their abilities or aspirations, they are stuck in limbo between youth and adulthood.

"I can't get a job, I have no money, I can't get married, what can I say?" Mr. Sayyid said one day after becoming so overwhelmed that he refused to go to work, or to go home, and spent the day hiding at a friend's apartment.

In their frustration, the young are turning to religion for solace and purpose, pulling their parents and their governments along with them.

. . .

The wave of religious identification has forced governments that are increasingly seen as corrupt or inept to seek their own public redemption through religion.

. . .

(p. 11) Depression and despair tormented dozens of men and women in their 20s interviewed across Egypt, from urban men like Mr. Sayyid to frustrated village residents like Walid Faragallah, who once hoped education would guarantee him social mobility. Their stifled dreams stoke anger toward the government.

"Nobody cares about the people," Mr. Sayyid said, slapping his hands against the air, echoing sentiment repeated in many interviews with young people across Egypt. "Nobody cares. What is holding me back is the system. Find a general with children and he will have an apartment for each of them. My government is only close to those close to the government."

. . .

Mr. Sayyid's path to stalemate began years ago, in school.

Like most Egyptians educated in public schools, his course of study was determined entirely by grades on standardized tests. He was not a serious student, often skipping school, but scored well enough to go on to an academy, something between high school and a university. He was put in a five-year program to study tourism and hotel operations.

His diploma qualified him for little but unemployment. Education experts say that while Egypt has lifted many citizens out of il-(p. 12)literacy, its education system does not prepare young people for work in the modern world. Nor, according to a recent Population Council report issued in Cairo, does its economy provide enough well-paying jobs to allow many young people to afford marriage.

Egypt's education system was originally devised to produce government workers under a compact with society forged in the heady early days of President Gamal Abdel Nasser's administration in the late 1950s and '60s.

Every graduate was guaranteed a government job, and peasant families for the first time were offered the prospect of social mobility through education. Now children of illiterate peasant farmers have degrees in engineering, law or business. The dream of mobility survives, but there are not enough government jobs for the floods of graduates. And many are not qualified for the private sector jobs that do exist, government and business officials said, because of their poor schooling. Business students often never touch a computer, for example.

On average, it takes several years for graduates to find their first job, in part because they would rather remain unemployed than work in a blue-collar factory position. It is considered a blow to family honor for a college graduate to take a blue-collar job, leaving large numbers of young people with nothing to do.

"O.K., he's a college graduate," said Muhammad el-Seweedy, who runs a government council that has tried with television commercials to persuade college graduates to take factory jobs and has provided training to help improve their skills. "It's done. Now forget it. This is a reality."

But more widespread access to education has raised expectations. "Life was much more bearable for the poor when they did accept their social status," said Galal Amin, an economist and the author of "Whatever Happened to the Egyptians?" "But it is unimaginable when you have an education, to have this thought accepted. Frustration opens the door to religiosity."

For the full story, see:

MICHAEL SLACKMAN. "Generation Faithful; Dreams Stifled, Egypt's Young Turn to Islamic Fervor." The New York Times, First Section (Sun., February 17, 2008): 1 & 11-12.

(Note: ellipses added.)

Source of graphic: online version of the NYT article quoted and cited above.

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  Source of graph:  Pew Global Attitudes Project report summary cited below.

I ran across the graph above while looking for other information at the Pew site.  The graph is consistent with my belief that science contributes to economic prosperity, and that science and religion are in conflict. 

But of course many questions can be raised, such as:  how did they measure religiosity? 

Here is there answer to that question:

Religiosity is measured using a three-item index ranging from 0-3, with "3" representing the most religious position. Respondents were given a "1" if they believe faith in God is necessary for morality; a "1" if they say religion is very important in their lives; and a "1" if they pray at least once a day.

 

Source: 

"World Publics Welcome Global Trade -- But Not Immigration."  Pew Global Attitudes Project, a project of the PewResearchCenter Released: 10.04.07 dowloaded from: http://pewglobal.org/reports/display.php?ReportID=258

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  The guide told us that this area of pillars at Chichen Itza, in the Yucatan of Mexico, is thought to have been a market area.  (Photo taken by me on April 8, 2007, at the excursion to Chichen Itza arranged for the Association of Private Enterprise Education.)

Usually we think of the Catholic Church's great damage to knowledge being its persecution of Galileo and attempted suppression of heliocentricism.  But the suppression quickly failed and nothing permanent was lost.

A greater harm to knowledge may have been done when, in the name of the inquisition, countless Mayan manuscripts were burned by the Spanish conquistadors.

Evidence was destroyed that likely would have helped us understand how the Mayan society worked.

For example, we were told on our visit to Chichen Itza that one hypothesis has it that Chichen Itza lasted 300 years longer than all other Mayan city-states because it was the only city-state dominated by cosmopolitan merchant and entrepreneur culture--an hypothesis that I find highly congenial.

Unfortunately, much of the evidence that might have confirmed, elaborated, or refuted this hypothesis, was destroyed forever.

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   The excavation of a fort from roughly the time and place of the biblical exodus of the Israelites from Egypt.  Source of photo:  the online version of the NYT article cited below.

The economic theory of public choice is often viewed as having begun with Buchanan and Tullock's The Calculus of Consent.  The theory seeks to explain the behavior of government, and government officials, as arising from the same self-interested motives as are used by economists to explain the behavior of free markets, firms, and consumers.

It didn’t look like much — some ancient buried walls of a military fort and a few pieces of volcanic lava. The archaeologist, Dr. Zahi Hawass, often promotes mummies and tombs and pharaonic antiquities that command international attention and high ticket prices. But this bleak landscape, broken only by electric pylons, excited him because it provided physical evidence of stories told in hieroglyphics. It was proof of accounts from antiquity.

That prompted a reporter to ask about the Exodus, and if the new evidence was linked in any way to the story of Passover. The archaeological discoveries roughly coincided with the timing of the Israelites’ biblical flight from Egypt and the 40 years of wandering the desert in search of the Promised Land.

“Really, it’s a myth,” Dr. Hawass said of the story of the Exodus, as he stood at the foot of a wall built during what is called the New Kingdom. 

. . .  

Recently, diggers found evidence of lava from a volcano in the Mediterranean Sea that erupted in 1500 B.C. and is believed to have killed 35,000 people and wiped out villages in Egypt, Palestine and the Arabian Peninsula, officials here said. The same diggers found evidence of a military fort with four rectangular towers, now considered the oldest fort on the Horus military road.

But nothing was showing up that might help prove the Old Testament story of Moses and the Israelites fleeing Egypt, or wandering in the desert. Dr. Hawass said he was not surprised, given the lack of archaeological evidence to date. But even scientists can find room to hold on to beliefs.

Dr. Mohamed Abdel-Maqsoud, the head of the excavation, seemed to sense that such a conclusion might disappoint some. People always have doubts until something is discovered to confirm it, he noted.

Then he offered another theory, one that he said he drew from modern Egypt.

“A pharaoh drowned and a whole army was killed,” he said recounting the portion of the story that holds that God parted the Red Sea to allow the Israelites to escape, then closed the waters on the pursuing army.

“This is a crisis for Egypt, and Egyptians do not document their crises.”

For the full story, see: 

MICHAEL SLACKMAN.  "North Sinai Journal Did the Red Sea Part? No Evidence, Archaeologists Say."   The New York Times  (Tues., April 3, 2007):  A4.

(Note:  ellipsis added.) 

 A female skelaton buried near the fort (above).  Source of photo:  the online version of the NYT article cited above.

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   Source for the image of the Moment issue cover, on left: http://www.momentmag.com/issue/index.html   Source for the image of the first page of the article, on right:  online version of the Moment article cited below.

Sergey, who turned six that summer, remembers what followed as simply “unsettling”—literally so. “We were in different places from day to day,” he says. The journey was a blur. First Vienna, where the family was met by representatives of HIAS, the Hebrew Immigrant Aid Society, which helped thousands of Eastern European Jews establish new lives in the free world. Then, on to the suburbs of Paris, where Michael’s “unofficial” Jewish Ph.D. advisor, Anatole Katok, had arranged a temporary research position for him at the Institut des Hautes Etudes Scientifiques. Katok, who had emigrated the year before with his family, looked after the Brins and paved the way for Michael to teach at Maryland.

When the family finally landed in America on October 25, they were met at New York’s Kennedy Airport by friends from Moscow. Sergey’s first memory of the United States was of sitting in the backseat of the car, amazed at all the giant automobiles on the highway as their hosts drove them home to Long Island.

The Brins found a house to rent in Maryland—a simple, cinder-block structure in a lower-middle-class neighborhood not far from the university campus. With a $2,000 loan from the Jewish community, they bought a 1973 Ford Maverick. And, at Katok’s suggestion, they enrolled Sergey in Paint Branch Montessori School in Adelphi, Maryland.

He struggled to adjust. Bright-eyed and bashful, with only a rudimentary knowledge of English, Sergey spoke with a heavy accent when he started school. “It was a difficult year for him, the first year,” recalls Genia. “We were constantly discussing the fact we had been told that children are like sponges, that they immediately grasp the language and have no problem, and that wasn’t the case.”

Patty Barshay, the school’s director, became a friend and mentor to Sergey and his parents. She invited them to a party at her house that first December (“a bunch of Jewish people with nothing to do on Christmas Day”) and wound up teaching Genia how to drive. Everywhere they turned, there was so much to take in. “I remember them inviting me over for dinner one day,” Barshay says, “and I asked Genia, ‘What kind of meat is this?’ She had no idea. They had never seen so much meat” as American supermarkets offer.

When I ask about her former pupil, Barshay lights up, obviously proud of Sergey’s achievements. “Sergey wasn’t a particularly outgoing child,” she says, “but he always had the self-confidence to pursue what he had his mind set on.”

He gravitated toward puzzles, maps and math games that taught multiplication. “I really enjoyed the Montessori method,” he tells me. “I could grow at my own pace.” He adds that the Montessori environment—which gives students the freedom to choose activities that suit their interests—helped foster his creativity.

“He was interested in everything,” Barshay says, but adds, “I never thought he was any brighter than anyone else.”

For the full story, see:

Mark Malseed.  "The Story of Sergey Brin; How the Moscow-born entrepreneur cofounded and changed the way the world searches."  Moment Magazine  (February 2007).

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   Source of book image:  http://images.barnesandnoble.com/images/12210000/12213853.jpg

Two key moments in Ms. Hirsi Ali's life stand out. One is her arrival in the West, a moment she considers to be her "real birthday." On the day her husband shows up at the refugee camp in Holland to claim his rights, Ms. Hirsi Ali finds that she can say "no" to a man stronger than she is, thanks to the protection of a democratic state, a protection made visible, in this case, by the presence of Dutch policemen. She thus experienced an imperative that to most of us is a mere abstraction: Individual freedom needs the rule of law.

The second pivotal moment in her life, Ms. Hirsi Ali says, was the 9/11 terrorist attack on the U.S. She understood what drove Mohamed Atta and his co-hijackers; she once shared their values and had known people like them in the Muslim Brotherhood. "Every devout Muslim who aspired to practice genuine Islam," she writes, "even if they didn't actively support the attacks, they must have at least approved of them." With 9/11, Ms. Hirsi Ali's religious doubts erupted into defiance of what she had known while growing up.

From that day onward, Ms. Hirsi Ali became a public voice in the Dutch post-9/11 debates. Eloquently, she made bruising, sometimes inflammatory, arguments. Islam was backward, she said, and needed its Voltaire. She declared that, considered by modern standards, the Prophet was a "pervert" because he had married a 9-year-old girl. Elected an MP for the market-oriented VVD Party in 2003, she became a politician in the grand, passionate style, breaking with Dutch habits of consensus and accommodation.

A nation of 16 million people, with a Muslim minority of about one million (mostly Moroccan and Turkish immigrants), the Netherlands was at the time (and is still) trapped by its carefully nurtured sense of tolerance and hospitality. The trouble was that its newcomers did not necessarily embrace tolerance, women's rights, free speech and other core Dutch values. Ms. Hirsi Ali knew that she was courting danger by openly addressing such concerns. Nonetheless, she pushed ahead and began working with director Theo van Gogh on "Submission," the film about the mistreatment of Muslim women. When van Gogh was murdered on Nov. 2, 2004, the police found a knife stuck in his body -- the weapon was holding in place a letter threatening Ms. Hirsi Ali.

For the full review, see: 

LUUK VAN MIDDELAAR.  "BOOKS; Out of Europe How a prominent African refugee confronted Islam -- then fled to the U.S."  The Wall Street Journal  (Sat., February 3, 2007):  P12.

Reference to the book: 

Ayaan Hirsi Ali.  INFIDEL.  Free Press, 2007.  (353 pages, $26) 

   Ayaan Hirsi Ali.  Source of photo:  online version of the WSJ review cited above.

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   "A scene added to “Idomeneo,” shown in a 2003 rehearsal, includes Muhammad and other religious figures."  Source of photo and caption:  online version of the NYT article cited below. 

(p. A1)  BERLIN, Sept. 26 — A leading German opera house has canceled performances of a Mozart opera because of security fears stirred by a scene that depicts the severed head of the Prophet Muhammad, prompting a storm of protest here about what many see as the surrender of artistic freedom.

The Deutsche Oper Berlin said Tuesday that it had pulled “Idomeneo” from its fall schedule after the police warned of an “incalculable risk” to the performers and the audience.

. . .

Political and cultural figures throughout Germany condemned the cancellation.  Some said it recalled the decision of European newspapers not to reprint satirical cartoons about Muhammad, after their publication in Denmark generated a furor among Muslims.

Wolfgang Börnsen, a culture spokesman for Chancellor Angela Merkel’s conservative bloc in Parliament, accused the opera house of “falling on its knees before the terrorists.”

For the full story, see:

JUDY DEMPSEY and MARK LANDLER.  "Opera Canceled Over a Depiction of Muhammad." The New York Times  (Weds., September 27, 2006):  A1 & A12.

(Note:  ellipsis added.)

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  Moscow's St. Basil's Cathedral.  Source of the photo:  online version of the WSJ article cited below.

Two old and exotic churches, St. Basil's in Moscow and Kizhi in the Russian north, survived the Soviet era and are invariably depicted in brochures and books to suggest the distinctiveness of Russian culture.  Both feature the tent roofs and onion domes that dominated the skyline of medieval Russia.  But each bears mute witness to a very different tradition:  one, imperial centralism; the other, entrepreneurial regionalism.  Both are embedded in Russia's history; the conflict between them may well determine Russia's destiny.

St. Basil's, looming over Red Square, is an enduring symbol of theatrical autocracy; the Kizhi church, of frontier inventiveness.  Authoritarian centralism has been growing recently under President Putin.  But he also is fond of Kizhi and brought its new priest with him on his last trip to New York.

. . .

Tolerance was implicit in the northern tradition of dvoeveria:  the simultaneous belief in both the old pagan spirits and the new Christian God.  Medieval petroglyphs of the Kizhi region freely intermixed symbols of both.  Peasants in the region were not enserfed.  The northern region lost much of its independent power when Moscow sacked and subdued Novgorod.

. . .

Many more people have seen St. Basil's on Red Square than Kizhi on an island in Lake Onega -- and most see Russian history in terms of autocratic power in Moscow rather than creativity amid adversity in the regions.  Kizhi is the supreme monument to this forgotten tradition that continued to unfold as the vast Russian domain spread north to the Arctic Ocean and across the Pacific to Alaska in the 17th and 18th centuries.

No one knows who was the architect of either monument.  But Russian popular folklore suggests that the creator of St. Basil's was forcefully either blinded or drowned to assure that it could never be duplicated.  In contrast, the creator of Kizhi is said to have simply thrown his ax into the lake and lived on peacefully as a holy man in the northern forests.

During that time, Moscow autocrats looked out from the closed front porch of St. Basil's to see the enemies of central power drawn and quartered publicly in Red Square.  By contrast, the Kizhi church was wider and open to the sky -- and where local people gathered to solve practical problems, facing a vista of lakes and forests.

Much of the renewed vitality in Russia today is coming from young people in the regions.  Their hopes for a more participatory and accountable political and economic future depend on the kind of open community that created Kizhi -- not the closed circles that cling to St. Basil's.

For the full commentary, see: 

JAMES H. BILLINGTON.  "MASTERPIECE; Two Churches, Two Russias; One born of authoritarian centralism, the other of entrepreneurial regionalism."  Wall Street Journal   (Sat., September 16, 2006):  P18.

   Kizhi Island's Church of the Transfiguration.  Source of the photo:  online version of the WSJ article cited above.

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  Source of photo:  online version of the NYT article cited below.

I believe in free speech, which includes freedom of expression in cartoons, and art, even when that freedom produces results that I find distasteful, outrageous, or evil. 

What is strange, is the hypocrisy of some radical Islamists, who cause death and destruction in rioting over Danish cartoons depicting Mohammad, but who only smile at cartoons attacking Jews.

The Iranian cartoon exhibition attacking Jews, is documented in:

MICHAEL SLACKMAN.  "Iran Exhibits Anti-Jewish Art as Reply to Danish Cartoons."   The New York Times   (Fri., August 25, 2006):  A1 & A8.

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Source of book image:  http://www.amazon.com/gp/product/0226556638/sr=8-1/qid=1153708722/ref=pd_bbs_1/104-2835260-2878345?ie=UTF8

Deirdre McCloskey's unfashionable,  contrarian and compelling manifesto in favor of what she calls the bourgeois virtues starts with an uncompromising "apology" for how private property, free labor, free trade and prudent calculation are the fount of most ethical good in modern society, not a moral threat to it.

The intelligentsia -- in thrall for centuries to religion and now to socialism -- has for a long time snobbishly despised the bourgeoisie that practices capitalism.  Ms. McCloskey calls such people the "clerisy."  Their values and virtues, like those of the proletariat and the aristocracy, are widely admired.  But almost nobody admires the bourgeoisie.  Yet it was for anti-bourgeois ideologies, she notes, that "the twentieth century paid the butcher's bill."

As Ms. McCloskey explains:  "Anyone who after the twentieth century still thinks that thoroughgoing socialism, nationalism, imperialism, mobilization, central planning, regulation, zoning, price controls, tax policy, labor unions, business cartels, government spending, intrusive policing, adventurism in foreign policy, faith in entangling religion and politics, or most of the other thoroughgoing nineteenth-century proposals for government action are still neat, harmless ideas for improving our lives is not paying attention."  By contrast, she argues, "capitalism has not corrupted our souls.  It has improved them."

For the full review, see:

MATT RIDLEY.  "Capitalism Without Tears; Fashionable thinkers sneer at the free market and its practitioners, but economic liberty may actually be a force for personal goodness."   The Wall Street Journal  (Sat., July 22, 2006):  P10.

(Note:  in the passage above, I took the liberty of correcting a misspelling of "Deirdre.") 

The full citation to the McCloskey book is: 

McCloskey, Deirdre N.  The Bourgeois Virtues:  Ethics for an Age of Commerce. Chicago:  University of Chicago Press, 2006.  (616 pages, $32.50)

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Source of book image: http://images-eu.amazon.com/images/P/0060598964.01.LZZZZZZZ.jpg

(p. 43) Jefferson was not a man of the Enlightenment only in the ordinary sense that he believed in reason or perhaps in rationality. He was very specifically one of those who believed that human redemption lay in education, discovery, innovation, and experiment. There were many such in the American Revolution. Thomas Paine spent much of his career designing a new form of iron bridge to aid transportation and communication. Dr. Joseph Priestley, another man who fled royalist and Anglican persecution and who removed himself from England to Philadephia after a "Church and King" mob had smashed his laboratory, was a chemist and physician of great renown. Benjamin Franklin would be remembered for his de- (p. 44) ductions about the practical use of electricity if he had done nothing else. Jefferson, too, considered himself a scientist. He studied botany, fossils, crop cycles, and animals. He made copious notes on what he saw. He designed a new kind of plow, which would cut a deeper furrow in soil exhausted by the false economy of tobacco farming. He was fascinated by the invention of air balloons, which he instantly saw might provide a new form of transport as well as a new form of warfare. He enjoyed surveying and prospecting and, when whaling became an important matter in the negotiation of a commercial treaty, wrote a treatise on the subject himself. He sent horticultural clippings from Virginia to the brilliant French consul Crevecoeur in New York, comparing notes on everything from potatoes to cedars. As president, he did much to further Dr. Edward Jenner's novel idea of cowpox vaccination as an insurance against the nightmare of smallpox, helping Dr. Benjamin Waterhouse of Boston---the initiator of the scheme in America---to overcome early difficulties in transporting the vaccine by suggesting that it lost its potency when exposed to wamth. Henceforward carried in water-cooled vials, the marvelous new prophylactic was administred to all at Monticello. (Not everything that Jeffrson did on his estate was exploitation.) For a comparison in context, we might note that Dr. Timothy Dwight, then president of Yale and to this day celebrated as an American Divine, was sternly opposed to vaccination as a profane interference with God's beneficent design.

Christopher Hitchens. Thomas Jefferson: Author of America (Eminent Lives). New York: HarperCollins Publishers, 2005. ISBN: 0060598964

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(p. 195) As Robert Solow wrote acidly in 1994, commenting on a series of papes on growth and imperfect competition, "Schumpeter is a sort of patron saint in this field. I may be alone in thinking that he should be treated like a patron saint: paraded around one day each year and more or less ignored the rest of the time."

Schumpeter was a most unwelcome guest at the neoclassical table. Yet it was hard for the mainstream to reject him out of hand, since Schumpeter was such a celebrant of capitalism and entrepreneurship. He thought it a superb, energetic, turbulent system, one that led to material betterment over time. He hoped it would triumph over socialism. He just didn't believe it functioned in anything close to the way the Marshallians did, and he was appalled that economists could apply an essentially static model to something as profoundly dynamic as capitalism. Schumpeter wrote presciently, "Whereas a stationary feudal economy would still be a feudal economy, and a stationary socialist economy would still be a socialist economy, stationary capitalism is a contradiction in terms." Its very essence, as the economic historian Nathan Rosenberg wrote, (p. 196) echoing Schumpeter, "lies not in equilibrating forces, but in the inevitable tendency to depart from equilibrium" every time an innovation occurs.

Source:

Kuttner, Robert. Everything for Sale: The Virtues and Limits of Markets. Chicago: University of Chicago Press, 1999.

Posted by Art Diamond at 10:00 PM | Permalink | Comments (1)

(p. 1A) SAGO, W.Va.--Twelve coal miners who were trapped underground for more than 41 hours after an explosion were found alive late Tuesday night, triggering a joyous celebration among relatives here.

"Oh, my God, oh, my God," gasped Anna McCloy, a 25-year-old mother of two whose husband, Randal, 26, was among the missing.

"They're alive. I can't believe it. They're alive."

Around her, townspeople were singing the hymn "How Great Thou Art."

The elusive miracle was credited to God. Later, when the real tragedy was learned, the same people who credited God with the miracle, inconsistently blamed human beings for the tragedy.

Good luck finding the article quoted above--as far as I can tell, the Omaha World-Herald has deleted this article from their online archive. The Omaha World-Herald credits the source of the article as having been The Washington Post. The citation to the hard copy of the Omaha World-Herald version is:

"A Miracle: 12 Miners Found Alive." Omaha World-Herald (sunrise edition, Weds., Jan. 4, 2006): 1A & 2A.

Posted by Art Diamond at 9:59 AM | Permalink | Comments (0)