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Tuesday, December 04, 2007

Joseph Schumpeter Revisited

" ... if Keynes was the most important economist of the 20th century, then Schumpeter may well be the most important of the 21st ... "

" ... In a later book, Capitalism, Socialism, and Democracy, Schumpeter wrote that the traditional view of competition must be abandoned. "Economists," he said, "are at long last emerging from the stage in which price competition was all they saw. ... However, it is still competition within a rigid pattern of invariant conditions, methods of production and forms of industrial organization ... that ... monopolizes attention. But in capitalist reality as distinguished from its textbook picture, it is not that kind of competition which counts but the competition from the new commodity, the new technology, the new source of supply, the new type of organization — competition which commands a decisive cost or quality advantage and which strikes not at the margins of the profits and the outputs of the existing firms but at their foundations and their very lives."

Entrepreneurs innovate new ways of manipulating nature, and new ways of assembling and coordinating people. It is important to stress that a Schumpeterian entrepreneur is not an inventor, but an innovator. The innovator shows that a product, a process, or a mode of organization can be efficient and profitable, and that elevates the entire economy. But it also destroys those organizations and people who suddenly find their technologies and routines outmoded and unprofitable. There is, Schumpeter was certain, no way of avoiding this: Capitalism cannot progress without creating short-term losers alongside its short- and long-term winners: "Without innovations, no entrepreneurs; without entrepreneurial achievement, no capitalist ... propulsion. The atmosphere of industrial revolutions ... is the only one in which capitalism can survive."

Schumpeter's ideas lay waste to economists' smooth graphs of long-run growth trends and economic evolution. Growth produces progress and wealth, but in unforeseeable ways and in discrete lumps that create many small winners (for example, the people who can now buy their shirts at Wal-Mart for $8.99 as opposed to $12.99 at its less-efficient competitors), a few huge winners (for example, the Walton family of Bentonville, Ark.), and notable substantial losers (the Main Street merchants of the Mississippi Valley, the Great Plains, and the Sun Belt).

Schumpeter, like his contemporary Karl Polanyi, feared for the long-term survival of capitalism. Bureaucrats and ideologues threatened by creative destruction would resist it. The challenge for the government in managing the market thus becomes not just the Adam Smithian task of securing property rights, enforcing contracts, and providing civil order, but also the tremendously difficult job of managing the creative destruction so that capitalism does not undermine and destroy itself for essentially political reasons. Schumpeter did not think the beast could be managed, because democracy is hostile to great inequalities, and socialism even more so.

Capitalism, however, inevitably generates these mammoth inequalities through creative destruction. The combinations of market economies and political democracies that we see today in the richest countries in the world were, Schumpeter thought, unlikely to be stable. No country that wanted to see rapid economic growth could afford to remain a political democracy for long.

He did not think governments could maintain enough social insurance to counter the destructive part of capitalism without strangling the sources of rapid growth. But why Schumpeter's Capitalism, Socialism, and Democracy places so much blame on "democracy" is unclear to me: Oligarchs fear change at least as much as democratic electorates do. ... "

By J. BRADFORD DELONG

http://chronicle.com/free/v54/i15/15b00801.htm

the 8th continent

"..Located in the Pacific Ocean between California and Hawaii and measuring in at roughly twice the size of Texas, this elusive mass is home to hundreds of species of marine life and is constantly expanding. It has tripled in size since the middle of the 1990s and could grow tenfold in the next decade.

Although no official title has been given to the mass yet, a popular label thus far has been "The Great Pacific Garbage Patch."

As suggested by the name, the island is almost entirely comprises human-made trash. It currently weighs approximately 3.5 million tons with a concentration of 3.34 million pieces of garbage per square kilometer, 80 per cent of which is plastic.

Due to the Patch's location in the North Pacific Gyre, its growth is guaranteed to continue as this Africa-sized section of ocean spins in a vortex that effectively traps flotsam..."

 

http://thetyee.ca/News/2007/11/21/PacificGarbagePatch/

 

levitation within reach

: ... Levitation has been elevated from being pure science fiction to science fact, according to a study reported today by physicists.

In earlier work the same team of theoretical physicists showed that invisibility cloaks are feasible.

Now, in another report that sounds like it comes out of the pages of a Harry Potter book, the University of St Andrews team has created an 'incredible levitation effects’ by engineering the force of nature which normally causes objects to stick together.

Professor Ulf Leonhardt and Dr Thomas Philbin, from the University of St Andrews in Scotland, have worked out a way of reversing this pheneomenon, known as the Casimir force, so that it repels instead of attracts.

Their discovery could ultimately lead to frictionless micro-machines with moving parts that levitate But they say that, in principle at least, the same effect could be used to levitate bigger objects too, even a person. ... "

~ Read more... ~

 

'Yabba Dabble Doo: How Aleister Crowley Introduced the Iconic Gray Alien'

" ... Then, there is the interdimensional theory. Although this theory is rather another obvious deduction, and has been around in generic forms for a while, in his brilliant and epic book, Supernatural, Graham Hancock makes an almost inarguable case that the traditional, psychedelic plant-induced shamanic visions and experiences, fairy lore, and now modern abduction/alien scenarios stem from and share the same root, a kind of trance-induced, other channel of reality, in which these same gray-beings have won the starring roles.

What is even more intriguing is that within the story of what could be the very first modern, recorded appearance of this same entity, he is clearly described as an interdimensional being, with no pretenses of alien origins. In this story, there are other ideas that fit within Hancock's theory, such as the use of a meditative trance, drug induced, for purposeful contact (as in shamanism) with the otherworld.

In 1917-1919, the occultist Aleister Crowley was living on the Central Park West area in New York City, with what would be one of his many female companions, Roddie Minor. During a hashish and opium induced trance, Ms. Minor described to Crowley her rich visions. It is important to note here, that many of the narratives and articles which tell of the ensuing experiences, referred to as The Amalantrah Workings, are somewhat quick to dismiss Ms. Minor's visions. ... "

" ... with all this rich symbology within Minor's visions, it isn't surprising that Aleister Crowley took it seriously. He was quite experienced and actively engaged in exploring alternate and astral realms, and considered them, as do all the ancient shamanic cultures and many modern enthusiasts and researchers, to be "real." It is said he also recognized components of earlier "workings" (magickal practices) within her reports, so decided to conduct more formalized, regular sessions with her, culminating in what is known as The Amalantrah Working.

Amalantrah was a character within Minor's original visions, which became somewhat of an oracle channeled rather conversationally directly between Minor (and sometimes, others) and Crowley. Questions were asked and answers received, and much symbolic information gathered. From these sessions, Crowley drew a portrait of an entity which tangibly appeared, finally called "LAM."

Although there is a wealth of precise occult information concerning all the information gathered in the Amalantrah Working, the mythology and general narratives describing it generally follow the thought that Crowley opened up a magickal portal that allowed this entity LAM, others like him and their representational consciousness into the modern world.

It is also usually reported within such narratives that although Crowley made certain to close that opened portal, the rather bumbling occultists L. Ron Hubbard and Jack Parsons (the founders of Scientology and the Jet Propulsion Laboratory, respectively) perhaps accidentally reopened it by the introduction of their own magickal endeavors, called the Babylon Working (much to Crowley's disgust.)

That the Babylon Working took place in 1946-just one year before the modern UFO era would be ushered in with Kenneth Arnold's famous saucer sightings, and the Roswell announcement adds to its idea of opened portals and alien entities. ... "

http://www.ufodigest.com/news/1107/dabbledoo.html

kultcha vultcha: homage to semidravsky

http://www.imdb.com/title/tt0060959/plotsummary
Two teenage girls, both named Marie, decide that since the world is spoiled they will be spoiled as well; accordingly they embark on a series of destructive pranks in which they consume and destroy the world about them. This freewheeling, madcap feminist farce was immediately banned by the government. Written by Fiona Kelleghan

Monday, December 03, 2007

White House supplied various options to consider for an unstable Pakistan

Bush handed blueprint to seize Pakistan's nuclear arsenal
" ... The man who devised the Bush administration's Iraq troop surge has urged the US to consider sending elite troops to Pakistan to seize its nuclear weapons if the country descends into chaos.

In a series of scenarios drawn up for Pakistan, Frederick Kagan, a former West Point military historian, has called for the White House to consider various options for an unstable Pakistan.
These include: sending elite British or US troops to secure nuclear weapons capable of being transported out of the country and take them to a secret storage depot in New Mexico or a "remote redoubt" inside Pakistan; sending US troops to Pakistan's north-western border to fight the Taliban and al-Qaida; and a US military occupation of the capital Islamabad, and the provinces of Punjab, Sindh and Baluchistan if asked for assistance by a fractured Pakistan military, so that the US could shore up President Pervez Musharraf and General Ashfaq Kayani, who became army chief this week. ... "
 

so's not to say: "I regret not having stood up and said something"

Love, Constitutional Style: A True March For Democracy

Sunday Dec 2nd, 2007

If we love our country as we say we do, we should be JOINING this man, right now, if not on the road, than in everything we can do from our warm homes (and mind you, John’s starting out in single-digit at best temps here in New England, the birthplace of American democracy ‘cos the South didn’t want it, where a HUGE 15 inch storm’s about to lay in):

BRATTLEBORO, Vermont — He’s got waterproof, size-11EEEE New Balance sneakers, a bright yellow poncho and a plan. He’s got outrage in his heart, a Web site in his name and much of his retirement savings sunk into his cause.

John Nirenberg, a 60-year-old Ph.D., author and academic, plans to walk from Boston to Washington, D.C., to confront House Speaker Nancy Pelosi in hopes of persuading Congress to take up the impeachment of President Bush and Vice President Cheney.

He’s no activist, he says. He’s not sure he’ll make a difference. But he’s going to try.

On Sunday, he’ll hit the road from Faneuil Hall, walking 15 miles a day until he gets to Capitol Hill, making symbolic stops at the Statue of Liberty, Independence Hall and Trenton, N.J., as he makes his way to the U.S. Capitol.

Wearing a “Save the Constitution, Impeach Bush and Cheney,” sandwich-board style sign, he hopes to rally support for an issue Pelosi has said is no longer on the table.

“This is about satisfying my conscience. I just don’t want to be the guy who says in five years that I regret not having stood up and said something.

~ Link ~

 

Saturday, December 01, 2007

"Don't make me a saint"

Dorothy Day's anarcho-Catholicism: The way of love

28 Nov 2007

By Joshua Snyder 

 
November 29th marks the anniversary of the passing of Dorothy Day, the foundress of the Catholic Worker Movement. Mark the date on your calendar, because this radical pacifist who had been a member of the I.W.W., met Leon Trotsky, had an abortion, and raised a daughter as a divorced single mother may be the next American canonized a saint in the Catholic Church.

Born in Brooklyn in 1897, she became a Greenwich Village Bohemian by the late 1910s and '20s, and was active in the radical socialist politics of the day, promoting women's rights, free love, and birth control along with the rights of the workingman. After two failed common-law marriages and an abortion, the birth of her daughter Tamar Teresa and the desire to have her baptized led her to formally embrace Catholicism. She converted in 1927.

In 1933, she founded
the Catholic Worker movement with the itinerant French illegal immigrant Peter Maurin, a sort of modern Holy Fool in the mode of Saint Francis of Assisi. The Catholic Worker, which still costs one cent, adopted a neutral, pacifist, and anarchist stance as the world's leaders drifted toward war in the 1930s.

By US entry into World War II, there were more than thirty Catholic Worker communities, "houses of hospitality" in cities and communal farms in the countryside. But Miss Day's uncompromising pacifism and opposition to the draft during the war cost her a lot of support as even Americans sympathetic to the work she was doing were caught up in wartime hysteria and jingoism. Subscriptions to the newspaper and support for the communities fell drastically.

By the 1960s, Miss Day was again a figure with whom to be reckoned. Abbie Hoffman called her "the first hippie," a title she gladly accepted. (Another title she never accepted: "Don't make me a saint. I don't want to be dismissed that easily.") She welcomed the antiwar, civil rights, and social justice movements of that decade, but never embraced the sexual revolution, having survived one herself in the 1920s, the period she wrote about in her autobiography,
The Long Loneliness.

However politically heterodox
Dorothy Day was, she was always religiously orthodox, saying, "When it comes to labor and politics, I am inclined to be sympathetic to the left, but when it comes to the Catholic Church, then I am far to the right." She also said, "If the Chancery ordered me to stop publishing The Catholic Worker tomorrow, I would."

That day never came, not even in 1949 when she clashed with Cardinal Francis Spellman of New York City over the strike by unionized grave diggers of
Calvary Cemetery. She, of course, publicly sided with the workers and took up their cause. But this only earned the Cardinal's respect for the politically radical but theologically traditionalist rabble-rouser. (One is reminded of the pope's decree during the Papal States period that other states could wage war against him but remain in good faith, since they would be waging war with him as a temporal, not spiritual leader.)

In fact, she was embraced by the Church hierarchy up to the Vicar of Christ himself. Pope Paul VI honored her with the Pacem in Terris ("Peace on Earth") Award in 1972. Dorothy Day was never a fringe figure on the Catholic left. The conservative aristocratic English novelist and fellow Catholic convert Evelyn Waugh made it a point of seeking an audience with her on a visit to America. But not all were impressed; William F. Buckley spoke of the "anti-Catholic doctrines of this goodhearted woman," strange coming from a man whose heretical "Mater Si, Magister No" (mother yes, teacher no) statement about the Church paved the way for a generation of neo-conservative Catholics to ignore
Catholic Social Teaching.

By the time of Dorothy Day's death in 1980, the Catholic Worker Movement was global, and there are now over 100 communities worldwide (including one in the author's Archdiocese of Taegu, South Korea, which provides for the Filipino migrant laborer community). In 1983, the
Claretian Missionaries proposed that she be sainted, and in 2000, Pope John Paul II gave Archbishop John O'Connor of New York City permission to open her cause. Along with Archbishop Fulton J. Sheen, her cause was opened and she received the title Servant of God. She is now on her way to veneration, beatification, and eventual canonization.

Dorothy Day's mission was simple: to perform the
Corporal Works of Mercy as commanded by her Lord as articulated by her Church. And she went about doing this without government aid, support, or even permission. In this remarkable statement, she explains why her movement never registered with the Internal Revenue Service for non-profit tax-exempt status:

Christ commanded His followers to perform what Christians have come to call the Works of Mercy: feeding the hungry, giving drink to the thirsty, clothing the naked, sheltering the harborless, visiting the sick and prisoner, and burying the dead. Surely a simple program for direct action, and one enjoined on all of us. Not just for impersonal "poverty programs," government-funded agencies, but help given from the heart at a personal sacrifice.

On another level there is a principle laid down, much in line with common sense and with the original American ideal, that governments should never do what small bodies can accomplish: unions, credit unions, cooperatives, St. Vincent de Paul Societies.
Peter Maurin's anarchism was on one level based on this principle of subsidiarity, and on a higher level on that scene at the Last Supper where Christ washed the feet of His Apostles. He came to serve, to show the new Way, the way of the powerless. In the face of Empire, the Way of Love.

We believe also that the government has no right to legislate as to who can or who are to perform the Works of Mercy. Only accredited agencies have the status of tax-exempt institutions. After their application has been filed, and after investigation and long delays, clarifications, intercession, and urgings by lawyers - often an expensive and long-drawn-out procedure - this tax-exempt status is granted.

No, the Catholic Worker knows the dangers of becoming a State-sanctioned faith-based organization. It has been said that America did not establish a State church; she established thousands of them. She did so through the IRS. And while many on the Left worry about Church influence over State, Dorothy Day knew the dangers when the State exerts its muscle on the Church.

Her
Christian Anarchism was born out of her exposure to Wobbly anarcho-syndicalism and her reading of Peter Kropotkin, and, above all, Leo Tolstoy's non-fiction magnum opus, The Kingdom of God Is Within You. Anarchy need not mean a descent into chaos and violence, a nightmare world where the strong prey off the weak. To prevent this, institutions providing moral clarity and "mutual aid" were needed.

Dorothy Day understood the importance of the "voluntary associations"
Alexis de Tocqueville found in America, the "unions, credit unions, cooperatives, St. Vincent de Paul Societies" that she mentions. These corps intermédiares range from the most immediate, the family and community groups, to the most universal and transnational, such as the Geneva Conventions or the Catholic Church. Local or global, they serve as a buffer between the individual and absolute Statist power. State Socialism and State Corporatism both destroy these by atomizing society, leaving individuals defenseless against Tyranny.

Thus, Dorothy Day took issue with the New Deal not because she was against helping the poor ─ this was her life's work, after all ─ but because she knew that once the State took on the functions of the family and the other corps intermédiares, these, not the State as Karl Marx asserted, would "wither away."

There was a time when conservatives wrote books with titles like
Our Enemy, the State. But conservatives ignored Karl Hess, Barry Goldwater's speechwriter who later worked to bring toward unity between the Old Right and the New Left, who said, "Vietnam should remind all conservatives that whenever you put your faith in big government, for any reason, sooner or later you wind up an apologist for mass murder." Now that conservatives have added the "neo-" suffix, big government is the order of the day, fromNo Child Left Behind to the USA PATRIOT Act to The Global War on Terrorism.

As we head into the 2008 presidential race, the candidates in both parties (a.k.a.
The War Party) are giving us promises of what the State will do for us (and the world, whether they like or not). Each of the major Republicrat wing candidates leans toward one end of what Murray N. Rothbard called the Welfare-Warfare State. All are talking about expanding the role of the State, with the notable exception of Dr. Ron Paul.

"There is no political solution," begins
Spirits in the Material World by The Police, a song released in the year after Dorothy Day's death. Wherever we find ourselves on the political spectrum, we would be wise to look to one of America's great "spirits in the material world" and, instead of seeking a "political solution" from the State, follow her example: "In the face of Empire, the Way of Love."

Servant of God Dorothy Day, pray for us.

An American Catholic son-in-law of Korea, Joshua Snyder lives with his wife and two children in Pohang, where he serves as an assistant visiting professor of English at a science and technology university. He blogs at The Western Confucian.