Political institutions vary widely around the world, yet the origin of this variation is not well understood. This study tests the hypothesis that the Catholic Church’s medieval marriage policies dissolved extended kin networks and thereby fostered inclusive institutions. In a difference-in-difference setting, I demonstrate that exposure to the Church predicts the formation of inclusive, self-governed commune cities before the year 1500CE. Moreover, within medieval Christian Europe,stricter regional and temporal cousin marriage prohibitions are likewise positively associated with communes. Strengthening this finding, I show that longer Church exposure predicts lower cousin marriage rates; in turn, lower cousin marriage rates predict higher civicness and more inclusive institutions today. These associations hold at the regional, ethnicity and country level. Twentieth-century cousin marriage rates explain more than 50 percent of variation in democracy across countries today.
Here is Jonathan’s (co-authored) working paper on “The origins of WEIRD psychology.“
Last week I titled a post, Blockchains in Space!, as a satirical comment on blockchain mania. Obviously, I forgot the new rule that satire is no longer possible.
SpaceChain’s blockchain node has been launched into space on Oct 25, 2018. In the map below, you can track its movements to see exactly where it is in orbit.
The SpaceChain FAQ also provides a good example of a kind of doublethink that is very common in the blockchain world:
What is the difference between having a blockchain on Earth as opposed to in space?
Blockchain technology is hosted on centralized servers on Earth and are vulnerable to hacking. One way to prevent this issue is to get these platforms on a decentralized network such as SpaceChain’s blockchain-based network of satellites. Blockchain technology in space will be safer from other vulnerabilities such as internet kill switches or governments that are against the technology. In addition, blockchain technology in space will prove as a great use case for supply chains especially since there are certain places on Earth that are outside of coverage zones such as oceans, deserts and forests. These satellites will be able to track, monitor and scan these dead zones.
How do you ensure legal compliance with regulatory bodies in various countries?
We have a legal team to ensure full compliance. We also have team members and partners in China, Israel, Singapore and the US who work with local governing bodies to ensure that we are fully compliant with local regulations.
Ironically, I’m bullish on blockchain (I advise several firms in the space) but it would be nice to see real products with real customers before we start putting blockchains in space.
Depression is the leading cause of illness and disability in adolescence. Many studies show a correlation between religiosity and mental health, yet the question remains whether the relationship is causal. We exploit within-school variation in adolescents’ peers to deal with selection into religiosity. We find robust effects of religiosity on depression that are stronger for the most depressed. These effects are not driven by the school social context; depression spreads among close friends rather than through broader peer groups that affect religiosity. Exploration of mechanisms suggests that religiosity buffers against stressors in ways that school activities and friendships do not.
That is the abstract of a new paper by Jane Cooley Fruehwirth, Sriya Iyer, and Anwen Zhang, forthcoming in the JPE. I find this to be one of the most underemphasized benefits of religion, perhaps because religious people themselves do not wish to come off as overly neurotic. And the effect seems to be large:
…a one standard deviation increase in religiosity decreases the probability of being depressed by 11 percent. By comparison, increasing mother’s education from no high school degree to a high school degree or more only decreases the probability of being depressed by about 5 percent.
And for the most depressed individuals, religiosity seems to be more effective than cognitive-based therapy “one of the most recommended forms of treatment.”
It starts with an extended discussion of Tyrone and more or less ends with a take on the meaning of Straussianism and the Straussian reading of my own books. (If you read the transcript, the sentence in the middle about my believing in God as a teenager is a transcription error, it will be corrected.) David is one of the best, and best prepared, interviewers I have interacted with. Here is the audio and transcript.
Here is one bit from the middle:
David: …should academics or people who seek to influence the world, and according to your value system should they try and boost economic growth more? I’m thinking of in your podcast, you’ve had venture capitalists. I think of these in some ways as public intellectuals who are trying to boost economic growth.
[00:39:12] Tyler: They think very conceptually venture capitalists.
[00:39:14] David: They do.
[00:39:15] Tyler: They’re generalists.
[00:39:15] David: They are. Are they similar to university professors?
[00:39:19] Tyler: Well, they’re much better.
[00:39:20] David: Better at?
[00:39:21] Tyler: Almost everything. They’re smarter than we are. They’re playing with real stakes. They understand more different things, they’re better at judging people, they’ve created better for the world in most cases, and so we should feel ashamed of ourselves if we sit down with venture capitalists.
[00:39:35] David: Yet they don’t win a Nobel Prize, and they can’t become call it historically famous or much less so. Obviously–
[00:39:41] Tyler: I think they will become historically famous.
[00:39:43] David: Do you?
[00:39:43] Tyler: Well, they already. Well, like Mike Moritz or Marc Andreessen or Sam Altman Y Combinator. I think they will go down in history as major figures of great import.
Here is the audio and transcript, and here is the summary:
Michele Gelfand is professor of psychology at the University of Maryland and author of the just-released Rule Makers, Rule Breakers: How Tight and Loose Cultures Wire Our World. In her conversation with Tyler, Michele unpacks the concept of tight and loose cultures and more, including which variable best explains tightness, the problem with norms, whether Silicon Valley has an honor culture, the importance of theory and history in guiding research, what Donald Trump gets wrong about negotiation, why MBAs underrate management, the need to develop cultural IQ, and why mentorship should last a lifetime.
Here is one excerpt:
COWEN: As you know, it’s a common distinction in cross-cultural analysis to call some cultures individualistic and others collectivistic. How does tightness and looseness differ from that distinction? What do you pick up that, say, the work of Triandis does not?
GELFAND: Actually, Triandis is my mentor. I went to Champaign to work with him. I did a lot of research on collectivism and individualism. For a long time, that was the one dimension that we looked at in cross-cultural psychology.
It’s almost akin to, in personality psychology, only studying extroversion to the neglect of other dimensions, like neuroticism. In cross-cultural psychology, we got a little bit narrow in what we were studying. Collectivism-individualism is related to tightness but distinct.
Part of the problem we’ve had is, we’ve confounded cultures in our research. We’ve been studying East Asia, which is both tight and collectivistic, with the United States and other Western cultures, which tend to be loose and individualistic. So they have been confounded.
But when you think about the off-diagonals of that two-by-two, you can imagine cultures like Germany, Switzerland, Austria that tend to be pretty individualistic. They emphasize privacy. They’re not hugely group and family oriented, but they’re relatively tight. They have strong rules and punishments for deviance.
On the flip side, you can think about Latin American cultures — in our data, that’s Brazil or Spain — that tend to be pretty family oriented and pretty collectivistic, but they’re rather loose.
In a lot of ways, you can disentangle that variation, even if they’re related. They tend to be related about 0.4. That’s found both in modern nations and also traditional societies. At the state level, they also tend to be related but again distinct. Only in that case, it’s about 0.2 or 0.3, the correlation between tightness and collectivism.
COWEN: Overrated or underrated, Staten Island?
GELFAND: [laughs] I would say probably underrated. That’s because I actually am familiar with Staten Island. We have relatives that live there. It’s probably the last undiscovered place around the city. Brooklyn has become a chichi place to live, but Staten Island has not. There’s great delis there. I’ve spent some time there.
COWEN: Putting aside your political views, but just if you observe Donald Trump as a negotiator — as a psychologist, what strikes you?
GELFAND: Donald Trump has a very classic negotiation style. It’s a distributive negotiation style. It’s a win-lose style. It works in certain contexts, especially contexts where there’s one issue or when there’s very little expected future interaction.
What Donald Trump does is, he takes that style to international [laughs] politics where these contexts, the structure of these situations is very different. There’s usually many issues at the table. There’s expected future interaction…His style is really mismatched with the context that he’s in.
Many of the best parts are at or near the end, so do read or listen all the way through. And you can buy Michele’s book here.
Learning to cope with man’s mortality is central to the teachings of the world’s major religions. However, very little is known about the impact of life-and-death trauma on religiosity. This study exploits a natural experiment in military deployments to estimate the causal effect of traumatic shocks on religiosity. We find that combat assignment is associated with a substantial increase in the probability that a serviceman subsequently attends religious services regularly and engages in private prayer. Combat-induced increases in religiosity are largest for enlisted servicemen, those under age 25, and servicemen wounded in combat. The physical and psychological burdens of war, as well as the presence of military chaplains in combat zones, emerge as possible mechanisms.
Even though Indonesia boasts the largest Muslim population of any nation, it witnessed, in marked contrast to Egypt, a steady growth in the size of the Christian community in the course of the twentieth century. The Roman Catholic community grew from only 26,000 in 1900 to 500,000 in 1940, and to 6 million in 2003. The number of indigenous Protestants rose from 285,000 in 1900 to 1.7 million in 1940, and to perhaps 16 million in 2003. What is more, it is estimated that 1 million of the new Christians converted in the course of the century were of a Muslim rather than a traditional religious background.
That is all from the new and interesting Brian Stanley, Christianity in the Twentieth Century: A World History, published by Princeton University Press.
In 2004 Emily Oster of Brown University found a correlation between the frequency of witch trials and poor weather during the “Little Ice Age”. Old women were made scapegoats for the poor harvests that colder winters caused. A more recent paper by Noel Johnson and Mark Koyama of George Mason University argued that weak central governments, unable to enforce the rule of law, allowed witch-hunts to take place. They found the ability to raise more in taxes, a proxy for growing state power, to be correlated to a decline in witch trials in French regions.
A paper published in the August edition of the Economic Journal casts doubt on both theories. Peter Leeson and Jacob Russ, also of George Mason University, collected data for witch trials from 21 countries between 1300 and 1850, in which 43,240 people were prosecuted. They found that the weather had a statistically insignificant impact on the occurrence of witch trials. The impact of negative income shocks or governmental capacity was also very weak.
When Mr Leeson and Mr Russ compared their witch-trial data to the timing and location of over 400 battles between Christian denominations, they found a much closer link. Where there was more conflict between Catholics and Protestants (in Britain, between Anglicans and Presbyterians), witch trials were widespread; in places where one creed dominated there were fewer. The authors conclude that churches engaged in a sort of “non-price competition”, gaining converts in confessional battlegrounds by advertising their commitment to fighting evil by trying witches.
Here is the full story from The Economist.
Does a senator’s personal religion influence their legislative behavior in the Senate? To date, empirical research has answered this question only using senators’ religious traditions, while more concurrent work implies that religion should be measured as a multifaceted phenomenon. This study tests this proposition by compiling a unique data set of senators’ religion, conceptualized and measured by three different elements—belonging, beliefs, and behavior. The study estimates the association between these three religious facets and senators’ legislative behavior on economic, social, and foreign policy issues, while controlling for their constituencies’ political and religious preferences. It finds that religious beliefs are a strong predictor of senators’ legislative behavior, while religious tradition and behavior are mostly not. Furthermore, it finds that religious beliefs are associated with legislative behavior across a wide array of policy areas and are not confined to sociocultural issues.
I am doing a Conversations with Tyler with her, here is her home page. She is a Professor of Psychology at the University of Maryland and has a new book coming out: Rule Makers, Rule Breakers: How Tight and Loose Cultures Wire Out World. Here is part of the Amazon summary:
Why are clocks in Germany so accurate while those in Brazil are frequently wrong? Why do New Zealand’s women have the highest number of sexual partners? Why are “Red” and “Blue” States really so divided? Why was the Daimler-Chrysler merger ill-fated from the start? Why is the driver of a Jaguar more likely to run a red light than the driver of a plumber’s van? Why does one spouse prize running a “tight ship” while the other refuses to “sweat the small stuff?”
In search of a common answer, Gelfand has spent two decades conducting research in more than fifty countries. Across all age groups, family variations, social classes, businesses, states and nationalities, she’s identified a primal pattern that can trigger cooperation or conflict. Her fascinating conclusion: behavior is highly influenced by the perception of threat.
So what should I ask?
I was very happy with how this turned out, here is the audio and transcript. Here is how the CWTeam summarized it:
Michael Pollan has long been fascinated by nature and the ways we connect and clash with it, with decades of writing covering food, farming, cooking, and architecture. Pollan’s latest fascination? Our widespread and ancient desire to use nature to change our consciousness.
He joins Tyler to discuss his research and experience with psychedelics, including what kinds of people most benefit from them, what it can teach us about profundity, how it can change your personality and political views, the importance of culture in shaping the experience, the proper way to integrate it into mainstream practice, and — most importantly of all — whether it’s any fun.
He argues that LSD is underrated, I think it may be good for depression but for casual use it is rapidly becoming overrated. Here is one exchange of relevance:
COWEN: Let me try a very philosophical question. Let’s say I could take a pill or a substance, and it would make everything seem profound. My receptivity to finding things profound would go up greatly. I could do very small events, and it would seem profound to me.
Is that, in fact, real profundity that I’m experiencing? Doesn’t real profundity somehow require excavating or experiencing things from actual society? Are psychedelics like taking this pill? They don’t give you real profundity. You just feel that many things are profound, but at the end of the experience, you don’t really have . . .
POLLAN: It depends. If you define profundity or the profound as exceptional, you have a point.
One of the things that’s very interesting about psychedelics is that our brains are tuned for novelty, and for good reason. It’s very adaptive to respond to new things in the environment, changes in your environment, threats in your environment. We’re tuned to disregard the familiar or take it for granted, which is indeed what most of us do.
One of the things that happens on psychedelics, and on cannabis interestingly enough — and there’s some science on it in the case of cannabis; I don’t think we’ve done the science yet with psychedelics — is that the familiar suddenly takes on greater weight, and there’s an appreciation of the familiar. I think a lot of familiar things are profound if looked at in the proper way.
The feelings of love I have for people in my family are profound, but I don’t always feel that profundity. Psychedelics change that balance. I talk in the book about having emotions that could be on Hallmark cards. We don’t think of Hallmark cards as being profound, but in fact, a lot of those sentiments are, properly regarded.
Yes, there are those moments you’ve smoked cannabis, and you’re looking at your hand, and you go, “Man, hands, they’re f — ing incredible.” You’re just taken with this. Is that profound or not? It sounds really goofy, but I think the line between profundity and banality is a lot finer than we think.
COWEN: I’ve never myself tried psychedelics. But I’ve asked the question, if I were to try, how would I think about what is the stopping point?
For my own life, I like, actually, to do the same things over and over again. Read books. Eat food. Spend time with friends. You can just keep on doing them, basically, till you die. I feel I’m in a very good groove on all of those.
If you take it once, and say you find it entrancing or interesting or attractive, what’s the thought process? How do you model what happens next?
POLLAN: That’s one of the really interesting things about them. You have this big experience, often positive, not always though. I had, on balance . . . all the experiences I described in the book, with one notable exception, were very positive experiences.
But I did not have a powerful desire to do it again. It doesn’t have that self-reinforcing quality, the dopamine release, I don’t know what it is, that comes with things that we like doing: eating and sex and sleep, all this kind of stuff. Your first thought after a big psychedelic experience is not “When can I do it again?” It’s like, “Do I ever have to do it again?”
COWEN: It doesn’t sound fun, though. What am I missing?
POLLAN: It’s not fun. For me, it’s not fun. I think there are doses where that might apply — low dose, so-called recreational dose, when people take some mushrooms and go to a concert, and they’re high essentially.
But the kind of experience I’m describing is a lot more — I won’t use the word profound because we’ve charged that one — that is a very internal and difficult journey that has moments of incredible beauty and lucidity, but also has dark moments, moments of contemplating death. Nothing you would describe as recreational except in the actual meaning of the word, which is never used. It’s not addictive, and I think that’s one of the reasons.
I did just talk to someone, though, who came up to me at a book signing, a guy probably in his 70s. He said, “I’ve got to tell you about the time I took LSD 16 days in a row.” That was striking. You can meet plenty of people who have marijuana or a drink 16 days in a row. But that was extraordinary. I don’t know why he did it. I’m curious to find out exactly what he got out of it.
In general, there’s a lot of space that passes. For the Grateful Dead, I don’t know. Maybe it was a nightly thing for them. But for most people, it doesn’t seem to be.
COWEN: Say I tried it, and I found it fascinating but not fun. Shouldn’t I then think there’s something wrong with me that the fascinating is not fun? Shouldn’t I downgrade my curiosity?
POLLAN: [laughs] Aren’t there many fascinating things that aren’t fun?
COWEN: All the ones I know, I find fun. This is what’s striking to me about your answer. It’s very surprising.
W even talk about LSD and sex, and why a writer’s second book is the key book for understanding that writer. Toward the end we cover the economics of food, and, of course, the Michael Pollan production function:
COWEN: What skill do you tell them to invest in?
POLLAN: I tell them to read a lot. I’m amazed how many writing students don’t read. It’s criminal. Also, read better writers than you are. In other words, read great fiction. Cultivate your ear. Writing is a form of music, and we don’t pay enough attention to that.
When I’m drafting, there’s a period where I’m reading lots of research, and scientific articles, and history, and undistinguished prose, but as soon as I’m done with that and I’ve started drafting a chapter or an article, I stop reading that kind of stuff.
Before I go to bed, I read a novel every night. I read several pages of really good fiction. That’s because you do a lot of work in your sleep, and I want my brain to be in a rhythm of good prose.
Defininitely recommended, as is Michael’s latest book How to Change Your Mind: What the New Science of Psychedelics Teaches Us About Consciousness, Dying, Addiction, Depression, and Transcendence.
Obesity has reached alarming levels in Thailand, which ranks as the second-heaviest nation in Asia, after Malaysia. One in three Thai men are obese, while more than 40 percent of women are significantly overweight, according to Thailand’s national health examination survey.
Monks are at the forefront of the problem. Nearly half are obese, according to a study conducted by Chulalongkorn University. More than 40 percent have high cholesterol, nearly 25 percent have high blood pressure and one in 10 are diabetic, the study found.
That is from Mukita Suhartono at the NYT.
For the time being, we have turned off comments on MR posts. Is not a higher gdp a good thing?
Damian Ruck, the study’s lead researcher in the University of Bristol Medical School: Population Health Sciences, said: “Our findings show that secularisation precedes economic development and not the other way around. However, we suspect the relationship is not directly causal. We noticed that secularisation only leads to economic development when it is accompanied by a greater respect for individual rights.
“Very often secularisation is indeed accompanied by a greater tolerance of homosexuality, abortion, divorce etc. But that isn’t to say that religious countries can’t become prosperous. Religious institutions need to find their own way of modernising and respecting the rights of individuals.”
Alex Bentley from the University of Tennessee, added: “Over the course of the 20th century, changes in importance of religious practices appear to have predicted changes in GDP across the world. This doesn’t necessarily mean that secularisation caused economic development, since both changes could have been caused by some third factor with different time lags, but at least we can rule out economic growth as the cause of secularisation in the past.”
That is my latest Bloomberg column, here is one bit:
Cleveland described the statue as “keeping watch and ward before the gates of America.” This is not exactly warm rhetoric — the plaque with Emma Lazarus’s poem welcoming the “huddled masses” to America was not added until 1903 — and although Cleveland supported free trade, he opposed Chinese immigrants, as he regarded them as unable to assimilate. The statue was never about fully open borders.
We Americans tend to think of the statue as reflecting the glories of our national ideals, but that’s not necessarily the case. In her forthcoming “Sentinel: The Unlikely Origins of the Statue of Liberty,” Francesca Lidia Viano points out that you might take the torch and aggressive stance of the statue as a warning to people to go back home, or as a declaration that the U.S. itself needs more light. Her valuable book (on which I am relying for much of the history in this column) also notes that the statue represented an expected “spiritual initiation to liberty” before crossing the border, and was seen as such at the time. The ancient Egyptians, Assyrians and Babylonians all regarded border crossing as an important ritual act, associated with “great spiritual changes.” The Statue of Liberty promoted a transformational and indeed partially mystical interpretation of assimilation.
There are other interpretations of the statue’s purported message based on the details of its design. You plausibly can read the statue as a Masonic icon, a homage to the family coat of arms of Bartholdi the sculptor, a hearkening back to the Seven Wonders of the Ancient World, a celebration of Orientalism, Orpheus and Samothracian civilization, and as a monument to the dead of the Revolutionary War. The statue also contained design clues celebrating the now-French city of Colmar (home base for Bartholdi), and threatening revenge against the Germans for taking Colmar in 1871 from the Franco-Prussian war.
And that does not even get us to the main argument. In the meantime, I would stress what a wonderful and splendid book is Francesca Lidia Viano’s Sentinel: The Unlikely Origins of the Statue of Liberty. It is entirely gripping, and one of the must-read non-fiction books of this year.