Category: History
*Stories We Tell*
Whose entire body of work is worth reading?
I’d be curious to see Tyler’s “completist” list. In other words, authors whose entire body of work merits reading. If this does get a response, I’m most interested in seeing the list begin with literature.
I’ll repeat my earlier mention of Geza Vermes. And to make the exercise meaningful, let’s rule out people who wrote one or two excellent books and then stopped. Adam Smith is too easy a pick. I won’t start with literature, however, but here are some choices:
1. Fernand Braudel.
2. George Orwell. Plato. Nietzsche and Kierkegaard. Hume. William James.
3. Franz Kafka, he died young.
4. T.J. Clark, historian of art and European thought.
5. J.C. D. Clark, the British historian.
Let’s stop here and take stock. Many historians will make the list, because if they are good they will find it difficult to produce crap. Without research, they cannot put pen to paper, and with research a careful, thoughtful historian is likely to be interesting. With thought you could come up with a few hundred historians who were consistently interesting and never wrote a bad book. Then you have a few extreme geniuses, and J.S. Mill might make the list if not for System of Logic, which by the way Mill himself thought stood among his best works. Timon of Athens hurts Shakespeare but he also comes very close.
Do any producers of “ideas books” make this list? Other than those listed under #2 of course. And are there truly consistent (and excellent) authors of fiction, other than those with a small number of works? I’m not thinking of many. How about Virginia Woolf or John Milton or Jane Austen?
One also could make an “opposite” of this list, namely important authors whose works are mostly not worth reading, and you could start with Conan Doyle, H.G. Wells, and Aldous Huxley. The existence of Kindle makes it easier to discover who these people really are.
Stereotyping in Europe
Each column is interesting, for instance read down for “Most Compassionate.” It’s funny how many individuals do the same for themselves, I might add, in what has to be one of the simplest and most common of all intellectual mistakes.
Those results are from the new Pew report, summarized by David Keohane here. The French are growing increasingly disillusioned with the European project, and on key questions the French see the world as the Italians or Spanish do, not the Germans. And there is this: “The report also takes down a few German stereotypes. Apparently, Germans are among the least likely of those surveyed to see inflation as a very big problem and the most likely among the richer European nations to be willing to provide financial assistance to other European Union countries that have major financial problems.”
Thailand book bleg
From Chris Acree:
I’m planning a trip which will take me through Thailand, Cambodia, and Vietnam. I recently began selecting a few books about each country to read to cover the history, culture, or other interesting aspects of the area. In particular, my favorite books in this vein are Country Driving and China Airborne, both about China.
However, in searching, I’ve found Cambodia has plenty of literature (Cambodia’s Curse by Pulitzer winner Joel Brinkley seems a good starting point), and Vietnam has at least a couple good books (I picked up Vietnam: Rising Dragon at your recommendation), whereas Thailand seems bereft of strong English-language histories or non-guide travel books. Amazon searches return almost exclusively books targeted towards sex tourists, and the Economist article here http://www.economist.com/node/16155881 is mostly over 10 years old. Kindle availability is also unavailable for most of their selections, which, while not a necessity for me, hints at books that aren’t aging well or being actively updated.
Has no reputable author written a great Thai travel book in the last 10 years? If not, why not? What books would you recommend on Thailand?
How about this biography of Bhumibol Adulyadej? Falcon of Siam is historical fiction of note. Thailand — Culture Smart! is good for browsing. You can read a variety of books on Jim Thompson, and speaking of Thompson this cookbook by David Thompson is a must. Uncle Boonmee Who Can Recall His Past Lives is one of the best movies ever made; watch these too, noting that Syndromes and a Century offers insight into the Thai health care system. I am not recommending use of such services, but perhaps the best of the books for sex tourists are interesting too? Siamese Soul is a good retro collection of Thai popular music from the 1960s through 1980s, hard on some ears but I like it.
Here is where Amazon sends you. Here is where Lonely Planet sends you. While you’re at it, why not read about Skyping with elephants in Thailand, in the service of science of course.
People, what else do you recommend?
C.S. Lewis on TV cooking shows
Well, in a time travel sort of way. Lewis once wrote this:
You can get a large audience together for a strip-tease act — that is, to watch a girl undress on the stage. Now suppose you come to a country where you could fill a theatre by simply bringing a covered plate on to the stage and then slowly lifting the cover so as to let every one see, just before the lights went out, that it contained a mutton chop or a bit of bacon, would you not think that in that country something had gone wrong with the appetite for food?
That quotation is from the new eBook by Steven Poole, You Aren’t What You Eat: Fed Up with Gastroculture. The book is cranky, often self-contradictory, and also reasonably entertaining.
*A History of England in 100 Places*
This 2011 book by John Julius Norwich is both an excellent travel book and one of the very best ways of learning more about the history of England. It is remarkably wide-ranging and properly treats economic and technological (and artistic) history on a par with political history. Here is one short excerpt:
Of all the villages of Suffolk, Lavenham — pronounced with a short ‘a’ as in have — is the most enchanting. It is a monument to the huge boom in the wool industry that occurred between about 1380 and 1550, and seems to have changed amazingly little since. Here you will find not just individual timber-framed houses but whole streets of them, their overhanging jetties leaning and lurching like drunken platoons. The Guildhall in the Market Place was built in the 1520s by one of the three guilds founded to regulate the wool trade. Another, now known simply as the Wool Hall, dates from 1464; it stands on the corner of Lady Street and now forms part of the Swan Hotel.
…These churches [TC: they are sometimes called “Wool Churches”] demonstrate, better than anything else could, the fabulous wealth of their benefactors, the late medieval wool merchants, some of whom, by the end of the fourteenth century, had become rich enough to replace the Florentine financiers who underwrote the royal debts.
Definitely recommended, you can buy the book here.
Daniel Klein views the rise of government through Ngram
Here is the abstract:
In this very casual paper, I reproduce results from the Google Ngram Viewer. The main thrust is to show that around 1880 governmentalization of society and culture began to set in — a great transformation, as Karl Polanyi called it. But that great transformation came as a reaction to liberalism, the first great transformation. The Ngrams shown include liberty, constitutional liberty, faith, eternity, God, social gospel, college professors, psychology, economics, sociology, anthropology, political science, criminology, new liberalism, old liberalism, public school system, Pledge of Allegiance, income tax, government control, run the country, lead the country, lead the nation, national unity, priorities, social justice, equal opportunity, economic inequality, forced to work, living wage, social needs, our society, bundle of rights, property rights, capitalism, right-wing, left-wing, virtue, wisdom, prudence, benevolence, diligence, fortitude, propriety, ought, good conduct, bad conduct, good works, evil, sentiments, impartial, objective, subjective, normative, values, preferences, beliefs, and information.
The paper is here. Here is one example:
A Marxist take on “the great stagnation”
From Will Davies:
Wandering around Stratford Westfield the other day, I had a similar but more pessimistic thought: maybe capitalism is gradually morphing into the ‘actually existing’ state socialism of the old Eastern Bloc. (For international readers, Stratford Westfield is a vast shopping centre that was strategically located between the 2012 Olympic Park and the nearest train station, in the hope of rinsing unfortunate athletics fans for some cashen route to the games.) British capitalism already has many of the hallmarks of Brezhnev-era socialist decline: macroeconomic stagnation, a population as much too bored as scared to protest about very much, a state that performs tongue-in-cheek legitimacy, politicians playing with statistics to try and delay the moment of economic reckoning.
…My feeling is (and I discuss this in a book I’m just finishing) that neoliberalism has entered a post-critical, repetitive phase, in which certain things have to be spoken – delivery, efficiency, security, competitiveness – but in order to hold the edifice together, rather than to reveal anything as objectively ‘delivered’, ‘efficient’, ‘secure’ or ‘competitive. Political systems which do not create space for critique encounter this need for mandatory repetition immediately, as occurred to state socialism.
Eastern bloc socialism had to keep going through the 1970s and 80s, in spite of lagging growth and failed ideological hegemony, because nobody knew what else to do. This is the stage neoliberal policy-making has now reached. The difference is that there is still one area of our economy that is still moving and changing, namely the money economy, with corporate profits high and financial innovation ongoing. What seems to have changed, post-2008, is that the price paid for this monetary dynamism is that the rest of us all have to stand completely still. In order that ‘they’ in the banks can cling on to their modernity of liquidity and ultra-fast turnover, ‘we’ outside have to relinquish our modernity, of a future that is any different from the present. Finance is to our stagnant societies what the space race and the Cold War were to the Eastern Bloc countries of the 1970s and 80s – a huge cost that the state imposes on its public, with the result that cities and economies start to become tedious processions of the same.
The link is here (good photos), and the underlying Potlatch blog is here. The blog has plenty of interest, and this is an amusing post about advertising.
Sodomy and Usury
Aristotle thought that usury and sodomy were related because in both cases there was attempted reproduction in an unnatural way. (Yeah, I don’t get it either. The argument would have been better as an argument against cloning. No matter, the argument was influential).
In a very good piece, Jeet Heer contrasts the ancients with Adam Smith and the liberal, free market tradition:
Aristotle’s linkage of non-procreative sex with usury profoundly influenced Christian thinkers. Thomas Aquinas, whose Summa Theologica codified the fusion of Aristotle with Christianity, argued that sodomy and usury were both “sins against nature, in which the very order of nature is violated, an injury done to God himself, who sets nature in order.” Echoing Aquinas, Dante placed sodomites and usurers in the same circle of Hell in the Divine Comedy. In his 1935 tract “Social Credit,” Ezra Pound, whose obsession with crackpot economics took him down many historical byways, argued that “usury and sodomy, the Church condemned as a pair, to one hell, the same for one reason, namely that they are both against natural increase.”
There is a flipside to this tradition of seeing sodomy as the enemy of the natural economy of the household: The counter-tradition of liberal economics founded by Adam Smith challenged the household model by seeing economics as rooted in the free trade of goods between households and nations. Precisely because Smith was more receptive to previously condemned or taboo economic activities like trade and manufacturing, he was also more open to sexual liberalism.
Smith’s friend Alexander Dalrymple is now thought to have written an anonymous tract, Thoughts of an Old Man (1800), recalling that the founder of modern economics believed that “sodomy was a thing in itself indifferent”—a radical thing to say even in private at a time when sodomy was a capital offence, condemned by church and state.
…Smith’s new and somewhat inchoate ideas were pushed further by Bentham, who in an unpublished essay observed that sodomy “produces no pain in anyone” but “on the contrary it produces pleasure.”
…It’s no accident that in 1787 Bentham wrote a “Defence of Usury,” which tried to convince Adam Smith to take a more benevolent view of the hitherto morally sanctioned economic activity. On the subject of both usury and sodomy, Bentham’s inclination was to take Smith’s liberal impulses to their logical end. Bentham was in favour of consensual adult acts (be they sexual or economic) that led to greater happiness, whether they violated pre-existing taboos or not.
It was, of course, also no accident that Tyler posted on Bentham last week. Here is a good extract of Bentham on usury.
Hat tip: The Browser.
On the merits of Hayek’s *Road to Serfdom*
I’ve seen this work bashed a number of times in the blogosphere over the last few years. It didn’t get everything right, but it remains an important and seminal work and at the time of its publication it was a revelatory work. Let’s turn the microphone over to Albert Hirschman, hardly a right-wing ideologue. This is from Jeremy Adelman’s very useful biography of Hirschman:
…when he [Hirschman] found a copy of Friedrich von Hayek’s recently published…The Road to Serfdom in a Rome bookstore, a nerve was struck: “Reading this book is very useful for someone like me who grew up in a ‘collectivist’ climate — it makes you rethink many things and has shown me in how many important points I have moved away from the beliefs I had when I was 18 years old. The experience of the army has also confirmed or rather demonstrated forcefully the advantages of a monetary society, anonymous, and where one preserves at least a sector of private initiative.”
…Even more than a reminder of his skepticism of statist planners, Hayek got at something Hirschman felt strongly: the need to acknowledge the basic limits to the “intelligibility” of our complex world. Leaders were wont to claim complete knowledge when they did not have it and thus to squash the individual’s ability to make adjustments “to changes who cause and nature he cannot understand.”
Hirschman was never convinced by Hayek’s desire to rely so heavily on the market, but in this appreciation of the book you will find more wisdom than in the recent attempted take downs. In essence, the critics are not grasping how backward was the intellectual climate when Hayek’s book came out and what a useful corrective it was.
By the way, here is a new and good Cass Sunstein review of the Adelman bio of Hirschman.
Addendum: From the comments, Ricardo points us to Sen’s nice words about the book.
Jeremy Bentham’s *Not Paul, but Jesus, vol. III*
Bentham’s famous defense (or should I say advocacy?) of homosexuality and other non-traditional sexual and romantic relationships — he describes them as the “eccentric mode” — is now available in its entirety, for the first time I believe. Here is a blog post about the new publication. It is a fascinating work throughout and homosexuality is central to his answer to Malthus and the dangers of excess population.
The full text is freely available here (pdf), about two hundred pages. Here is one typical excerpt:
Yet by such a multitude of those who would start with horror at the very mention of a gratification afforded to the sexual appetite in any eccentric mode, how compleatly dissolute and unlimited is the indulgence afforded to the appetites of which the organs of taste and smell are the instruments, and how enormous is the expence at and by which this indulgence is so constantly and regularly procured.
By those by whom, to the pleasures of the table, no limits are attempted to be set other than those set, as above, by the allied considerations [of] self-regarding prudence and benevolence, why to the pleasures of the bed should any narrower limits be assigned? With what consistency can any difference be made in the extent given to the limits in the two cases? So much as to the question between the pleasures of the table taken in the aggregate on the one part, and the pleasures of the bed on the other.
Has Andrew Sullivan read this book? Through jstor, here is a related David M. Levy piece.
The MRUniversity course on Mexico
With President Obama visiting Mexico today, I thought I would remind you all that the excellent Robin Grier is teaching this course over at MRUniversity.com. It is called Mexico’s Economy: Current Prospects and History.
Apple Diversity has Grown
Mother Jones has a fun piece on apple hunters, people who track down long-forgotten apple varieties, sometimes to a single, ancient tree which they then clone in order to resurrect its unique apples. It’s a fun, human-interest story but Mother Jones also repeats a number of errors about apple diversity. Most notably:
In the mid-1800s, there were thousands of unique varieties of apples in the United States, some of the most astounding diversity ever developed in a food crop. Then industrial agriculture crushed that world. The apple industry settled on a handful of varieties to promote worldwide, and the rest were forgotten. They became commercially extinct—but not quite biologically extinct.
Mother Jones is tame compared to The New Internationalist which really ramps up the imagery:
Lincoln was assassinated. So were Washington and Jefferson. In fact all three Lincolns were wiped out. In the end it wasn’t so much an assassination as a massacre, with 6,121 of the 7,098 American apple varieties that blossomed last century now extinct….In less than a century, market pressures for uniformity have slaughtered crop diversity.
All of this is highly misleading at best. The innovative Paul Heald and co-author Sussanah Chapman show that the diversity of the commercial apple has increased over time not decreased (pdf). It is true, that in 1905 W.H. Ragan published a catalog of apples with some 7000 varieties. Varieties of apples come and go, however, like rose varieties or fashions and Ragan’s catalog listed any apple that had ever been grown during the entire 19th century. (Moreover, most varieties are neither especially good nor especially unique). At the time Ragan wrote, Heald and Chapman estimate that the commercially available stock was not 7000 but around 420 varieties. What about today?
The Fruit, Berry and Nut Inventory for 2000 lists 1469 different varieties of apples, a massive gain in terms of what growers can easily find for sale. The Plant Genetic Resources Unit of the USDA, in Geneva, New York, maintains orchards containing an additional 980 apple varieties that are not currently being offered in commercial catalogs. Scions from these trees are typically available to anyone who wishes to propagate their variety. The USDA numbers bring the total varieties of apples available to 2450.
In fact, there are more than 500 varieties of apples from the 19th century commercially available today–thus there are more 19th century apples available today than probably at any time in the 19th century!
It is true, of course, that when you go to a typical supermarket there aren’t hundreds of varieties of apples for sale but neither were there hundreds of varieties for sale in the past. In fact, I strongly suspect that the average consumer today has more choices of apple than ever before. I stopped in at Whole Foods last night and counted seven varieties of apple for sale, that’s amazing. Over the year, Whole Foods probably sells 15 varieties. Moreover, I likely also consume other varieties in pies, juice and cider. A few more varieties are available a short drive from my home. Indeed, with all these choices it’s a wonder that Barry Schartz isn’t complaining about information overload and choice exhaustion.(Isn’t it interesting how critics of markets always find something to complain about? Either the market is overloading us with choices or tyrannizing us with too few choices.)
It is true that in a large and diverse country such as the United States there were probably more apple varieties grown in significant numbers in the 19th century but that confuses geographic diversity with what we actually care about which is consumption diversity or option availability. I explained this idea in my post, What is New Trade Theory? on Paul Krugman’s Nobel prize.
Consider the simplest model (based on Krugman 1979). In this model there are two countries. In each country (or region), consumers have a preference for variety but there is a tradeoff between variety and cost, consumers want variety but since there are economies of scale – a firm’s unit costs fall as it produces more – more variety means higher prices. Preferences for variety push in the direction of more variety, economies of scale push in the direction of less. So suppose that without trade country 1 produces varieties A,B,C and country two produces varieties X,Y,Z. In every other respect the countries are identical so there are no traditional comparative advantage reasons for trade.
Nevertheless, if trade is possible it is welfare enhancing. With trade the scale of production can increase which reduces costs and prices. Notice, however, that something interesting happens. The number of world varieties will decrease even as the number of varieties available to each consumer increases. That is, with trade production will concentrate in say A,B,X,Y so each consumer has increased choice even as world variety declines.
Increasing variety for individuals even as world variety declines is a fundamental fact of globalization. In the context of culture, Tyler explains this very well in his book, Creative Destruction; when people in Beijing can eat at McDonald’s and people in America can eat at great Chinese restaurants the world looks increasingly similar even as each world resident experiences an increase in variety.
Thus it may well be the case that more apples varieties were grown in large quantities in the 19th century but there are both more varieties commercially available today (our stock of genetic diversity is higher) and individual consumers have low-cost access to more apple varieties than ever before.
Cousin Marriage and Democracy
In the United States consanguineous marriage (marriage between close relatives, often cousins) is frowned upon and in many states banned but it is common elsewhere in the world. Approximately 0.2% of all marriages are consanguineous in the United States but in India 26.6% marriages are consanguineous, in Saudi Arabia the figure is 38.4% and in Niger, Pakistan and Sudan a majority of marriages are consanguineous. Cousin marriage used 
to be more common in the West and was particularly common among royal families which gives some hints as to why it may sometimes be useful. Among families with titles or estates, cousin marriage will tend to keep the wealth intact–literally within the family–whereas wealth becomes more dilute more quickly with outside marriage. Cousin marriage may also increase cooperation within the extended family and help to fight off parasites.
A recent paper finds that consangunuity is strongly negatively correlated with democracy:
How might consanguinity affect democracy? Cousin marriages create extended families that
are much more closely related than is the case where such marriages are not practiced. To illustrate,
if a man’s daughter marries his brother’s son, the latter is then not only his nephew but also
his son-in-law, and any children born of that union are more genetically similar to the two grandfathers
than would be the case with non-consanguineous marriages. Following the principles of
kin selection (Hamilton, 1964) and genetic similarity theory (Rushton, 1989, 2005), the high
level of genetic similarity creates extended families with exceptionally close bonds. Kurtz succinctly
illustrates this idea in his description of Middle Eastern educational practices:If, for example, a child shows a special aptitude in school, his siblings might willingly
sacrifice their personal chances for advancement simply to support his education. Yet once
that child becomes a professional, his income will help to support his siblings, while his
prestige will enhance their marriage prospects. (Kurtz, 2002, p. 37).Such kin groupings may be extremely nepotistic and distrusting of non-family members in the
larger society. In this context, non-democratic regimes emerge as a consequence of individuals turning to reliable kinship groupings for support rather than to the state or the free market. It has
been found, for example, that societies having high levels of familism tend to have low levels of
generalized trust and civic engagement (Realo, Allik, & Greenfield, 2008), two important correlates
of democracy. Moreover, to people in closely related kin groups, individualism and the
recognition of individual rights, which are part of the cultural idiom of democracy, are perceived
as strange and counterintuitive ideological abstractions (Sailer, 2004).
By the way, cousin marriage results in an elevated risk of birth defects but on the same order as a 40 year old woman having children as opposed to a 30 year old. In other words, the risks are small relative to other accepted risks. Results do get worse when cousin marriage is prevalent over many generations.
Hat tip to Chris Blattman and Joshua Keating. FYI, Steve Sailer wrote an interesting piece on this issue.
A short history of economics at U. Mass Amherst
From Dylan Matthews. Here is an excerpt:
The tipping point, Wolff says, was the denial of tenure for Michael Best, a popular, left-leaning junior professor. “He had a lot of student support, and because it was the 1960s students were given to protest,” Wolff recalls. That, and unrelated personality tensions with the administration, inspired the mainstreamers to start leaving.
That created openings, which, in 1973, the administration started to fill in an extremely unorthodox way. They decided to hire a “radical package” of five professors: Wolff (then at the City College of New York), his frequent co-author and City College colleague Stephen Resnick, Harvard professor Samuel Bowles (who’d just been denied tenure at Harvard), Bowles’s Harvard colleague and frequent co-author Herbert Gintis, and Richard Edwards, a collaborator of Bowles and Gintis’s at Harvard and a newly minted PhD. All but Edwards got tenure on the spot.
…Under those five’s guidance, the department came to specialize in both Marxist economics and post-Keynesian economics, the latter of which presents itself as a truer successor to Keynes’s actual writings than mainstream Keynesians like Paul Samuelson. “When I got there, the department basically had three poles,” said Gerald Epstein, who arrived as a professor in 1987. “There was the postmodern Marxian group, which was Steve Resnick and Richard Wolff, and then there was a general radical economics group of Sam Bowles and Herb Gintis, and then a Keynesian/Marxian group. Jim Crotty was the leader of that group.” Suffice it to say, most mainstream departments have zero Marxists, period, let alone Keynesian/Marxist hybrids or postmodern Marxists.