Assorted on India
14 years ago
Economics, global development,current affairs, globalization, culture and more rants on the dismal science, and the society. "As usual, it's like being a kid in a candy store. I'm awed by the volume of high-quality daily links in general. Thanks!" - Chris Blattman
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When it comes to antiquity Mr. Weisman can draw on tangible evidence to back up his speculation. He marvels at the scope and durability of the large underground city of Derinkuyu in Cappadocia, Turkey, especially in comparison to showier monuments with less staying power. There is also hope for the endurance of Mount Rushmore and for Egypt’s Khufu pyramid, although the latter “should not look very pyramidal at all” a million years from now.
“The Panama Canal,” on the other hand, “is like a wound that humans inflicted on the Earth — one that nature is trying to heal,” according to a superintendent of its locks on the Atlantic side. And a disintegrating coral reef in the Pacific is on “the slippery slope to slime.”
From the gyre that is the Great Pacific Garbage Patch to the flower-growers of Kenya to the Rothamsted Research Archive in Britain, a repository for more than 300,000 soil samples, Mr. Weisman covers a huge amount of terrain...
There are two approaches to cancer. One is clinical. You have, say, breast cancer. What should you do? Surgery? Radiation? Chemotherapy? Which chemotherapy? How much radiation? Do you cut out the lymph nodes? The answers are based on clinical tests, simply on what works best. You treat each case on its own, using your best information. And your aim is to cure the disease, or to ameliorate it, in the specific patient before you.
And, there is another approach. You don’t do surgery, you don’t do radiation, you don’t do chemotherapy, you don’t look at statistics, you don’t look at the patient at all. You just try to understand what happens in a cancerous cell. Does it have anything to do with the DNA? What happens? What is the process like? Don’t try to cure it. Just try to understand it. You work with mice, not people. You try to make them sick, not cure them.
Louis Pasteur was a physician. It was important to him to treat people, to cure them. But Robert Koch was not a physician, he didn’t try to cure people. He just wanted to know how infectious disease works. And eventually, his work became tremendously important in treating and curing disease....
If you want peace, prepare for war...If you shout peace, peace, peace all the time, you will not get peace...If we sell our Arab cousins on the proposition that we're intending to stay here, then we'll get peace
Tax Leisure with Time Audits
The "Would Have Banned" Label
Regressions of Student Evaluations/Grades
Sources on Reforming Social Institutions
Robert S. Pindyck and Daniel L. Rubinfeld, Microeconomics (chapters 1 to 5 available online)
David M. Kreps, A Course in Microeconomic Theory,
Walter Nicholson. Microeconomic Theory: Basic Principles and Extensions
Edgar K. Browning, Mark A. Zupan, Microeconomics: Theory & Applications,
David D. Friedman, Hidden Order, The Economics of Everyday Life
Hal Varian, Intermediate Microeconomics, A Modern Approach,
One should remember that, in the beginning, the heroic struggle of Kemal’s Turkey stood in the sign of Islam, and that it was religious enthusiasm alone that gave the Turkish nation in those grim days the strength to fight against the overwhelming power of the Greeks, who were backed by all the resources of the Allies.
Placing his great spiritual and moral authority in the service of the Turkish cause, Sayyid Ahmed traveled tirelessly through the towns and villages of Anatolia, calling upon the people to support the Ghazi, or ‘Defender of the Faith’, Mustafa Kemal. The Grand Sanusi’s efforts and the lustre of his name contributed immeasurably to the success of the Kemalist movement among the simple peasants of Anatolia, to whom nationalist slogans meant nothing, but who for countless generations had deemed it a privilege to lay down their lives for Islam.
But here again the Grand Sanusi had committed an error of judgment – not with regard to the Turkish people, whose religious fervour did lead them to victory against an enemy many times stronger, but with regard to the intentions of their leader; for no sooner had the Ghazi attained victory than it became obvious his real aims differed widely from what his people had been led to expect. Instead of basing his social revolution on a revived and reinvigorated Islam, Ataturk forsook the spiritual force of religion (which alone had brought him to victory) and made, quite unnecessarily, a rejection of all Islamic values the basis of his reforms. Unnecessarily even from Ataturk’s viewpoint: for he could easily have harnessed the tremendous religious enthusiasm of his people to a positive drive for progress without cutting them adrift from all that had shaped their culture and made them a great race.








"Perhaps I can best describe my experience of doing mathematics in terms of a journey through a dark unexplored mansion. You enter the first room of the mansion and it’s completely dark. You stumble around bumping into the furniture, but gradually you learn where each piece of furniture is. Finally after six months or so, you find the light switch, you turn it on, and suddenly it’s all illuminated. You can see exactly where you were. Then you move into the next room and spend another six months in the dark. So each of these breakthroughs, while sometimes they’re momentary, sometimes over a period of a day or two, they are the culmination of—and couldn’t exist without—the many months of stumbling around in the dark that precede them."
Lecture 1 Deep Habits
Lecture 2 Pricing to Habits
Lecture 3 Imperfect Pass-Through
Lecture 4 The Small-Open-Economy RBC Model
Lecture 5 Driving Forces I: Productivity Shocks and Terms of Trade Shocks
Lecture 6 Driving Forces II: World-Interest-Rate Shocks and Country-Spread Shocks
Lecture 7 Overborrowing
Lecture 8 Sovereign Debt
Experience the challenges and excitement of international trade in this interactive game. See if you can get the best price for the goods you sell and the biggest bargains for the goods you buy. Watch how the global economy is doing: the prices you'll be able to get and the deals you can make depend on how healthy the global economy is.
This is an assessment of two recent philosophical accounts of the nature of economics, those given in Alexander Rosenberg's ECONOMICS--MATHEMATICAL POLITICS OR THE SCIENCE OF DIMINISHING RETURNS? (1992) and in Daniel Hausman's The Inexact and Separate Science of Economics (1992). The focus is on how they portray the predictive capabilities of economics and the links between economic theory and empirical evidence. Some major suggestions of the two books are found wanting in interesting ways. Examples are Rosenberg's explanation of the predictive weakness of economics in terms of its folk psychological roots and his depiction of economics as a branch of political philosophy and applied mathematics; and Hausman's claim that the 'economists' deductive method is appropriate while 'economics as a separate science' is not.
Just browsing the internet, your blog is very, very interesting- by Freddi Sirmans
"A recent study I conducted with Deborah Small of the University of Pennsylvania and George Loewenstein of Carnegie Mellon University found that donations to aid a starving 7-year-old child in Africa declined sharply when her image was accompanied by a statistical summary of the millions of needy children like her in other African countries. The numbers appeared to interfere with people’s feelings of compassion toward the young victim.
Other recent research shows similar results. Two Israeli psychologists asked people to contribute to a costly life-saving treatment. They could offer that contribution to a group of eight sick children, or to an individual child selected from the group. The target amount needed to save the child (or children) was the same in both cases. Contributions to individual group members far outweighed the contributions to the entire group. A follow-up study by Daniel Västfjäll, Ellen Peters, and me found that feelings of compassion and donations of aid were smaller for a pair of victims than for either individual alone. The higher the number of people involved in a crisis, other research indicates, the less likely we are to “feel” for each additional death"
It is not sufficient to be elected democratically, we have to govern democratically as well
POLITICAL democracy will take root in Latin America only when it is accompanied by economic and social democracy. Likewise, Latin Americans will be able to achieve sustained economic growth and eliminate extreme poverty only when our political systems are free and fair for all.
The ability of our citizens — all of them — to be heard is an integral part of this process. If freedom of speech is restricted in one of our countries, silence could spread to other nations, especially those with leaders who wish to be permanently flattered...
When one voice is silenced, we all become mute. When one thought is eliminated, we all lose some awareness. And when a space for the expression of ideas becomes closed, we all become trapped in the dungeons of dictatorship. The authoritarian populism of Venezuela strives to convert all of the people of Latin America into silent citizens, and we cannot permit this.
Latin America’s common enemies are poverty, inequality and exclusion — not dissident thought. Hunger is not fought by silencing critics. Unemployment does not disappear by exiling those who think differently. We cannot have bread without liberty. We cannot have nations without democracy.
A New Approach to Islamic Banking
Hedging in Islamic Finance
Islamic Approaches to Microfinance
There is not much merit in spending a lot of effort in debating the "proper" definition of rationality. The term is used in many different senses, and none of the criticisms of the behavioral foundations of economic theory presented here stands or falls on the definition chosen. The main issue is the acceptability of the assumption of the invariable pursuit of self-interest in each act. Calling that type of behavior rational, or departures from it irrational, does not change the relevance of these criticisms, though it does produce an arbitrarily narrow definition of rationality. This paper has not been concerned with the question as to whether human behavior is better described as rational or irrational. The main thesis has been the need to accommodate commitment as a part of behavior. Commitment does not presuppose reasoning, but it does not exclude it; in fact, insofar as consequences on others have to be more clearly understood and assessed in terms of one's values and instincts, the scope for reasoning may well expand. I have tried to analyze the structural extensions in the conception of preference made necessary by behavior based on reasoned assessment of commitment. Preferences as rankings have to be replaced by a richer structure involving meta-rankings and related concepts.
I have also argued against viewing behavior in terms of the traditional dichotomy between egoism and universalized moral systems (such as utilitarianism). Groups intermediate between oneself and all, such as class and community, provide the focus of many actions involving commitment. The rejection of egoism as description of motivation does not, therefore, imply the acceptance of some universalized morality as the basis of actual behavior. Nor does it make human beings excessively noble.
Nor, of course, does the use of reasoning imply remarkable wisdom.It is as true as Caesar's name was Kaiser,
That no economist was ever wiser,
said Robert Frost in playful praise of the contemporary economist. Perhaps a similarly dubious tribute can be paid to the economic man in our modified conception. If he shines at all, he shines in comparison -in contrast-with the dominant image of the rational fool.
You're offered a brain implant which will make you 40% intelligent if successful-but if it fails you become 10 percent less intelligent; would you accept the offer of the implant?
Social and cognitive psychologists have identified a number of predictable errors (psychologists call them biases) in the ways that humans judge situations and evaluate risks. Biases have been documented both in the laboratory and in the real world, mostly in situations that have no connection to international politics. For example, people are prone to exaggerating their strengths: About 80 percent of us believe that our driving skills are better than average. In situations of potential conflict, the same optimistic bias makes politicians and generals receptive to advisors who offer highly favorable estimates of the outcomes of war. Such a predisposition, often shared by leaders on both sides of a conflict, is likely to produce a disaster. And this is not an isolated example.
Dr. Bostrom assumes that technological advances could produce a computer with more processing power than all the brains in the world, and that advanced humans, or “posthumans,” could run “ancestor simulations” of their evolutionary history by creating virtual worlds inhabited by virtual people with fully developed virtual nervous systems.
Some computer experts have projected, based on trends in processing power, that we will have such a computer by the middle of this century, but it doesn’t matter for Dr. Bostrom’s argument whether it takes 50 years or 5 million years. If civilization survived long enough to reach that stage, and if the posthumans were to run lots of simulations for research purposes or entertainment, then the number of virtual ancestors they created would be vastly greater than the number of real ancestors.
This all may seem quite esoteric, but questions like these lie near the surface of popular culture from the virtual world of "Second Life" to the surreal world of television news. I just read of a panel discussion held in Colorado, for example, whose subject was the number of levels of reality present if Stephen Colbert, anchor of the faux news "Colbert Report," were to interview Sacha Baron Cohen, creator of the characters Borat and Ali G.
Colbert is, one senses, a very nice guy, but he is also a comedian who pretends to be a self-centered, overbearing blowhard of a television pundit. Cohen is intelligent and thoughtful, but he is also a comedian pretending to be an ignorant, anti-Semitic homophobe. We sit at home watching the interview and forming little ancillary "I" symbols in our minds for each of these men as well as for their ancillary sub "I" 's.
This self-referential tangle, being indefinitely extensible and recursive, leads to strange psychological effects, one being that the characters played by Colbert and Cohen can be more truthful in disguise than they can if they present themselves straight.
That we can understand these various levels and personas, their interaction, and analogies to other situations is testament to how natural are some of the seemingly abstract ideas in "I Am a Strange Loop." Humor, in particular, calls on our ability to model others' personalities, understand their points of view, and stand outside ourselves.
Even the verbal and nonverbal cues (raising an eyebrow, changing one's tone of voice, winking) that are present in joke-telling are somewhat paradoxical. They say, in effect, "This is unreal," and they are more or less equivalent to the classic "I am lying," or, "This statement is false," which is true if and only if it's false.
Central bankers got it right in the United States in 1987 when they avoided deflationary pressures as well as serious trouble in the banking system. In the days immediately following the October 19th crash, Federal Reserve Chairman Alan Greenspan—in office a mere two months—focused his efforts on maintaining financial stability. For instance, he persuaded banks to extend credit to struggling brokerage houses, thus ensuring that the stock exchanges and futures markets would continue operating normally. (U.S. banks, which unlike their Japanese counterparts do not own stock, were never in any serious danger from the crash.) Subsequently, the Fed’s attention shifted from financial to macroeconomic stability, with the central bank cutting interest rates to offset any deflationary effects of declining stock prices. Reassured by policymakers’ determination to protect the economy, the markets calmed and economic growth resumed with barely a blip.
Your brain hijacked - possessed by a chronic, relapsing brain disease. Scientists now view addiction as a disease, not a behavioural problem. Brain circuits involved in reward and pleasure, planning and control are dramatically changed. The priority is medical treatment, not shame and blame. But others challenge what they dub the 'disease rhetoric', arguing it's fatalistic and reductionist. Do we treat the brain, or the person? And, should we surrender control to the addicted brain?
Since 2001, Phelps has been director of the Center on Capitalism and Society, based at Columbia University. This is an economic forum for discussing what it is that allows commercial ideas to blossom into economic success for a country.
The waitress is back to take our order. We both choose corn chowder as a starter. He then selects the Maryland crab-cake sandwich, a regular choice of his. I follow his recommendation and opt for a Cobb salad, in this case a chicken and Roquefort mixture. “There’s a lot going on in the Cobb salad,” says the waitress. Phelps tells me it was invented in Manhattan, although later research suggests Californian origins.
Phelps feels that he is at the stage in his career “where I can afford to be as radical as I want to be. And so I am having a lot of fun thinking about capitalism and trying to imagine how economics would have to be re-written to capture the heart of that kind of system.” Traditional economics, he explains, sees the world as if it were a plumbing system. “It’s basically rooted in equilibrium – things work out as people expect them to do.” Capitalist reality, however, “is a system of disorder. Entrepreneurs have only the murkiest picture of the future in which they are making their bets, and also there is ambiguity, they don’t know when they push this lever or that lever that the outcome is going to be what they think it is going to be – there is the law of unanticipated consequences. This is not in the economic text books, and my mission, late in my career, is to get it into the text books.”
Mr. Keen argues that “what the Web 2.0 revolution is really delivering is superficial observations of the world around us rather than deep analysis, shrill opinion rather than considered judgment.” In his view Web 2.0 is changing the cultural landscape and not for the better. By undermining mainstream media and intellectual property rights, he says, it is creating a world in which we will “live to see the bulk of our music coming from amateur garage bands, our movies and television from glorified YouTubes, and our news made up of hyperactive celebrity gossip, served up as mere dressing for advertising.” This is what happens, he suggests, “when ignorance meets egoism meets bad taste meets mob rule




Source; Adiós to poverty, hola to consumption , The Economist
The OECD has determined that three other jurisdictions - Barbados, Maldives, and Tonga - identified in the 2000 Progress Report as tax havens should not be included in the List of Unco-operative Tax Havens.
-Barbados will not be included in the list because it has longstanding information exchange arrangements with other countries, which are found by its treaty partners to operate in an effective manner. Barbados is also willing to enter into tax information exchange arrangements with those OECD Member countries with which it currently does not have such arrangements. Barbados has in place established procedures with respect to transparency. Moreover, recent legislative changes made by Barbados have enhanced the transparency of its tax and regulatory rules.
-The OECD has determined after careful review of the current laws and practices of Tonga and the Maldives that these jurisdictions do not meet the tax haven criteria.
Public nudity is losing its power to shock- The Economist reportsIf the influence of nudity is declining, that may be a sign of the times. After expelling the pair from the Garden of Eden, God’s immediate priority was to clothe Adam and Eve in animal skins. The resurgence of nudity is not a sign of a return to a less sinful age but rather the tail end of the crumbling of restrictive social mores since the 1960s. But as public nudity has become more acceptable, its power to surprise and so its usefulness as a catalyst for change has diminished. The connection between nudity and purity, while remaining a potent part of the symbolism of religious art, is long broken beyond the canvas. Now the last vestiges of baring all as a symbol of dissatisfaction with the system have slipped away too.
The shedding of clothes as a means of direct action has some history. Lady Godiva’s famous bare horse ride through the streets of 11th century Coventry was the culmination of a successful high-profile campaign against her husband’s repressive tax regime. Around the beginning of the 20th century, a radical faction of the Doukhobors, a Russian Christian sect that had escaped persecution by fleeing to Canada, used mass nudity as a means of protesting against materialism. But as that century wore on a great unclothing gathered pace.
The Commanding Heights: The Battle Between Government and the Marketplace That Is Remaking the Modern World
Hardcover starts at $ 0.01
Paperbacks starts at $ 5.55
Out of the crowded bustle of Mousky Street, Cairo’s oldest shopping centre, we reached a small, out-of-the-way square, one of its sides occupied by the broad, straight front of the Azhar Mosque. Through a double gate and a shadowy forecourt we entered the courtyard of the mosque proper, a large quandrangle surrounded by ancient arcades. Students dressed in long, dark jubbas and white turbans were sitting on straw mats and reading with low voices from their books and manuscripts. The lectures were given in the huge, covered mosque-hall beyond. Several teachers sat, also on straw mats, under the pillars which crossed the hall in long rows, and in a semicircle before each teacher crouched a group of students. The lecturer never raised his voice, so that it obviously required great attention and concentration not to miss any of his words. One should have thought that such absorption would be conducive to real scholarship; but Shaykh Al-Maraghi soon shattered my illusions:
‘Dost thou see those “scholars” over there?’ he asked me. ‘They are like those sacred cows in India which, I am told, eat up all the printed paper they can find in the streets … Yes, they gobble up all the printed pages from books that have been written centuries ago, but they do not digest them. They no longer think for themselves; they read and repeat, read and repeat- and the students who listen to them learn only to read and repeat, generation after generation.’
‘But, Shaykh Mustafa,’ I interposed, ‘Al-Azhar is, after all, the central seat of Islamic learning, and the oldest university in the world! One encounters its name on nearly every page of Muslim cultural history. What about all the great thinkers, the theologians, historians, philosophers, mathematicians it has produced over the last ten centuries?’
“It stopped producing them several centuries ago,’ he replied ruefully. ‘Well, perhaps not quiet; here and there an independent thinker has somehow managed to emerge from Al-Azhar even in recent times. But on the whole, Al-Azhar has lapsed into the sterility from which the whole Muslim world is suffering, and its old impetus is all but extinguished. Those ancient Islamic thinkers whom thou hast mentioned would never have dreamed that after so many centuries their thoughts, instead of being continued and developed, would only be repeated over and over again, as if they were ultimate and infallible truths. If there is to be any change for the better, thinking must be encouraged instead of the present thought imitation…’
Shaykh Al-Maraghi’s trenchant characterization of Al- Azhar helped me to realize one of the deepest causes of the cultural decay that stared one in the face everywhere in the Muslim world. Was not the scholastic petrifaction of this ancient university mirrored, in varying degrees, in the social sterility of the Muslim present? Was not the counterpart of this intellectual stagnation to be found in the passive, almost indolent, acceptance by so many Muslims of the unnecessary poverty in which they lived, of their mute toleration of the many social wrongs to which they were subjected?
When we returned home, I happened to glance at my desk on which lay open a copy of the Koran I had been reading earlier. Mechanically, I picked the book up to put it away, but just as I was about to close it, my eye fell on the open page before me, and I read:You are obsessed by greed for more and more
Until you go down to your graves.
Nay, but you will come to know!
Nay, but you will come to know!
Nay, if you but knew it with the knowledge of certainty,
You would indeed see the hell you are in.In time, indeed, you shall see it with the eye of certainty:
And on that day you will be asked what you have done with the boon of life.
For a moment I was speechless. I think the book shook in my hands. Then I handed it to Elsa. "Read this. Is it not an answer to what we saw in the subway?"
Chapter Three, "Expanded Gains from Trade with Resource Movements,"
Chapter Twenty-Four, "Crises in Emerging Markets,"