TimeGhost
Published on 3 Apr 2018I for investment, for financial success,
Or for a failure, cause it’s hard to guess,
But if there’s one man who could make you a beggar,
It’s today’s star, Gregor MacGregor.Join us on Patreon: https://www.patreon.com/TimeGhostHistory
Written and Hosted by: Indy Neidell
Based on a concept by Astrid Deinhard and Indy Neidell
Produced by: Spartacus Olsson
Executive Producers: Bodo Rittenauer, Astrid Deinhard, Indy Neidell, Spartacus Olsson
Camera by: Ryan Tebo
Edited by: Bastian BeißwengerA TimeGhost format produced by OnLion Entertainment GmbH
April 4, 2018
DicKtionary – I is for Investment – Gregor MacGregor
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The bias against reporting good news
Last month, Matt Ridley looked at the contrast between how readily bad news is shared and how reluctant we seem to be to share good news:
[…] It also feeds our appetite for bad news rather than good. Almost by definition, bad news is sudden while good news is gradual and therefore less newsworthy. Things blow up, melt down, erupt or crash; there are few good-news equivalents. If a country, a policy or a company starts to do well it soon drops out of the news.
This distorts our view of the world. Two years ago a group of Dutch researchers asked 26,492 people in 24 countries a simple question: over the past 20 years, has the proportion of the world population that lives in extreme poverty
1) Increased by 50 per cent?
2) Increased by 25 per cent?
3) Stayed the same?
4) Decreased by 25 per cent?
5) Decreased by 50 per cent?
Only 1 per cent got the answer right, which was that it had decreased by 50 per cent. The United Nations’ Millennium Development goal of halving global poverty by 2015 was met five years early.
As the late Swedish statistician Hans Rosling pointed out with a similar survey, this suggests people know less about the human world than chimpanzees do, because if you had written those five options on five bananas and thrown them to a chimp, it would have a 20 per cent chance of picking up the right banana. A random guess would do 20 times as well as a human. As the historian of science Daniel Boorstin once put it: “The greatest obstacle to discovery is not ignorance — it is the illusion of knowledge.”
Nobody likes telling you the good news. Poverty and hunger are the business Oxfam is in, but has it shouted the global poverty statistics from the rooftops? Hardly. It has switched its focus to inequality. When The Lancet published a study in 2010 showing global maternal mortality falling, advocates for women’s health tried to pressure it into delaying publication “fearing that good news would detract from the urgency of their cause”, The New York Times reported. The announcement by NASA in 2016 that plant life is covering more and more of the planet as a result of carbon dioxide emissions was handled like radioactivity by most environmental reporters.
What is more, the bias against good news in the media seems to be getting worse. In 2011 the American academic Kalev Leetaru employed a computer to do “sentiment mining” on certain news outlets over 30 years: counting the number of positive versus negative words. He found “a steady, near linear, march towards negativity”. A recent Harvard study found that 87 per cent of the coverage of the fitness for office of both candidates in the 2016 US presidential election was negative. During the first 100 days of Donald Trump’s presidency, 80 per cent of all coverage was negative. He is of course a master of the art of playing upon people’s pessimism.
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3,200 Year Old Stone May FINALLY Solve SEA PEOPLE Mystery
Beyond Science
Published on 12 Oct 2017Was it solved?
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QotD: Epicureanism and the Social Contract
[…] we return to the great question: what of social order? How, without the terrors of religion, can the many be kept from murdering and plundering the more fortunate?
The answer, says Epicurus, lies in friendship and in an understanding of natural justice. This is, he says, a pledge of reciprocal benefit, to prevent one man from harming or being harmed by another.
He says also:
There never was such a thing as absolute justice, but only agreements made in mutual dealings among men in whatever places at various times providing against the infliction or suffering of harm.
We do not have any full explanation of this side of Epicureanism. But it seems that Epicurus believed a stable and just social order could be sustained by the self-interest of individuals. Let each person pursue his own happiness, only refraining from the lives and property of others, and a natural order of society would emerge — rather as the collision of atoms in the void had led to the emergence of a vast self-sustaining universe.
Certainly, we know that he recommended his followers to avoid politics. This did not mean withdrawal from the world. Bearing in mind the quantity of his own writings and the missionary zeal of the school he founded, he was as active in impressing his ideas on the world as Plato or Aristotle were.
According to Diogenes Laertius, the Epicurean
will take no part in politics…. But… he will not withdraw himself from life…. And be will take a suit into court…. He will have regard to his property and to the future. He will be fond of the country. He will be armed against fortune and will never give up a friend. He will pay just so much regard to his reputation as not to be looked down upon. He will take more delight than other men in public festivals. …. And he will make money, but only by his wisdom, if he should be in poverty, and he will pay court to a king, if need be. He will be grateful to anyone when he is corrected. He will found a school, but not in such a manner as to draw the crowd after him; and will give readings in public, but only by request. He will be a dogmatist but not a mere sceptic; and he will be like himself even when asleep. And he will on occasion die for a friend.
As said, we do not have much Epicurean writing on this point. As with the Benthamites, he does not seem to have found any imperative for these ethical teachings. We may ask, for example, what reason there is against my killing someone if I can thereby take possession of his property — or just enjoy the sensation of killing — and if there is no chance of my being caught. The only answers we have are:
Do nothing in your life that will cause you to fear if it is discovered by your neighbour.
And:
The just man is most free from disturbance, while the unjust is full of the utmost disturbance.
If these are attempts at answering the question, they are feeble attempts. That the unjust are invariably unhappy is plainly false. As for the threat of discovery, the opportunities for secret crime have always been everywhere.
Nor does Epicurus take issue with the greatest injustice of ancient society. He admitted slaves to his school. He encouraged kindness to slaves. But he does not seem ever to have questioned the morality of or the need for slavery.
But, these reservations being granted, what we seem to have in the complete system of Epicurus is something remarkably similar to modern classical liberalism. While respecting the equal rights of others, we should pursue our own happiness in life. We can do so sure that we exist in a universe governed by knowable and impersonal laws that are not hostile to the pursuit of such happiness.
Sean Gabb, “Epicurus: Father of the Enlightenment”, speaking to the 6/20 Club in London, 2007-09-06.
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