…
(Read the rest.)

My clever beloved served us a Rothbardian repast last night: Manicotti and Steak (I kid you not)!

And in anticipation of Scott Lahti’s next question, yes I did have Hunan earlier in the weekend, and yes, you could count that as Hunan Action.

(See this old post if you have no idea what I’m talking about. And if you’d care to.)

Neil Gaimon slightly misquoted the opening line of Douglas Adams’s The Long Dark Tea Time of the Soul in twitter this afternoon. Yes, the 140-character limit imposes itself in all sorts of ways, which is why blogs aren’t yet obsolete.

Because the line is one of the best opening lines of any book I’ve read, and because the book itself is one of my favorites, I thought I’d give a longer quotation of the opening of the book, hopefully accurate:

It can hardly be a coincidence that no language on Earth has ever produced the expression "as pretty as an airport."

Airports are ugly. Some are very ugly. Some attain a degree of ugliness that can only be the result of a special effort. This ugliness arises because airports are full of people who are tired, cross, and have just discovered that their luggage has landed in Murmansk (Murmansk airport is the only known exception to this otherwise infallible rule), and architects have on the whole tried to reflect this in their designs.

They have sought to highlight the tiredness and crossness motif with brutal shapes and nerve jangling colours, to make effortless the business of separating the traveller for ever from his or her luggage or loved ones, to confuse the traveller with arrows that appear to point at the windows, distant tie racks, or the current position of Ursa Minor in the night sky, and wherever possible to expose the plumbing on the grounds that it is functional, and conceal the location of the departure gates, presumably on the grounds that they are not.

Caught in the middle of a sea of hazy light and a sea of hazy noise, Kate Schechter stood and doubted.

All the way out of London to Heathrow she had suffered from doubt. She was not a superstitious person, or even a religious person. She was simply someone who was not at all sure she should be flying to Norway. But she was finding it increasingly easy to believe that God, if there was a God, and if it was remotely possible that any godlike being who could order the disposition of particles at the creation of the Universe would also be interested in directing traffic on the M4, did not want her to fly to Norway either. All the trouble with the tickets, finding a next-door neighbour to look after the cat, then finding the cat so it could be looked after by the next-door neighbour, the sudden leak in the roof, the missing wallet, the weather, the unexpected death of the next-door neighbour, the pregnancy of the cat — it all had the semblance of an orchestrated campaign of obstruction which had begun to assume godlike proportions.

Even the taxi-driver — when she had eventually found a taxi — had said, "Norway? What you want to go there for?" And when she hadn’t instantly said, "’The aurora borealis!" or "Fjords!" but had looked doubtful for a moment and bitten her lip, he had said, "I know, I bet it’s some bloke dragging you out there. Tell you what, tell him to stuff it. Go to Tenerife."

There was an idea.

Tenerife.

Or even, she dared to think for a fleeting second, home.

She had stared dumbly out of the taxi window at the angry tangles of traffic and thought that however cold and miserable the weather was here, that was nothing to what it would be like in Norway.

Or, indeed, at home. Home would be about as icebound as Norway right now. Icebound, and punctuated with geysers of steam bursting out of the ground, catching in the frigid air and dissipating between the glacial cliff faces of Sixth Avenue.

A quick glance at the itinerary Kate had pursued in the course of her thirty years would reveal her without any doubt to be a New Yorker. For though she had lived in the city very little, most of her life had been spent at a constant distance from it. Los Angeles, San Francisco, Europe, and a period of distracted wandering around South America five years ago following the loss of her newly maimed husband, Luke, in a New York taxi-hailing accident.

From “Faith, Snow & Government” by Skip Oliva:

It’s often said that libertarians have “faith” in free markets. I don’t think that’s the case. What we have is an understanding of the division of labor and the law of comparative advantage. Some people mistakenly confuse that with religious fanaticism. …

Government, in contrast, is an attempt to violate the natural laws of economics. The division of labor is irrelevant, claim the faithful, because we have elections to install leaders who will provide all manner of services, regardless of the leaders’ actual knowledge of experience. If we just elect the “right” people and have faith in them, the political system will outperform individual action and voluntary exchange.

If I were still an active programmer, I’d try to automate this:

Amazon.com has thousands of public-domain books for the Kindle. They are garbage. They are poorly formatted and riddled with typos. They were all computer generated, never proofed by human beings.

Project Gutenberg has most of those same titles, formatted better (though not perfectly) and proofread by human eyes.

But Amazon has user reviews and ratings, and I can list their public-domain books by popularity.

So I’m using Amazon to assemble my reading list, which I then download from Gutenberg.

I’m sure the program to automate this is straightforward.

I lived half a year on a kibbutz back in the late 1980s, just as the intifada was starting.

For most of that time, I was the “shotef sirim” — the pot scrubber. For me, it was a proud title. It was the one kitchen job they wouldn’t let women do (something about the weight of the pots or the height of the top shelves), so I spent the work days surrounded by women — but with my own little domain behind the oversized sinks and the power spray of hot and cold water.

Now I learn from the Financial Times (“The rise of the capitalist kibbutz”) that “Tasks that used to be performed by kibbutzniks regardless of their education and background — such as washing the dishes — are today largely the preserve of hired workers from outside the community.”

As the article’s title implies, that’s not the only change confronting the kibbutzim, the once-upon-a-time bastion of voluntary socialism — the “proof,” as some of us once claimed, that “it worked.”

As kibbutznik-turned-economics-professor Omer Moav argues,

the kibbutz movement was always destined to fail. It worked, he says, only as long as kibbutzniks enjoyed a standard of living broadly comparable to, if not better than, the Israeli average. “People respond to incentives. We are happy to work hard for our own quality of life, we like our independence,” he says. “It is all about human nature — and a socialist system like the kibbutz does not fit human nature.”

In The War That Killed Achilles, author Caroline Alexander makes the same comparison I think of every time I read Book I of the Iliad.

First she quotes Achilles’s speech to Agamemnon. She quotes her favorite translation, by Richmond Lattimore. I will instead use my own favorite translation, by Stanley Lombardo:

Achilles looked [Agamemnon] up and down and said:

"You sorry, profiteering excuse for a commander!  
How are you going to get any Greek warrior
To follow you into battle again?
You know, I don’t have any quarrel with the Trojans,
They didn’t do anything to me to make me
Come over here and fight, didn’t run off my cattle or horses
Or ruin my farmland back home in Phthia, not with all
The shadowy mountains and moaning seas between.
It’s for you, dogface, for your precious pleasure —
And Menelaus’ honor — that we came here,
A fact you don’t have the decency even to mention!
And now you’re threatening to take away the prize
That I sweated for and the Greeks gave me.
I never get a prize equal to yours when the army
Captures one of the Trojan strongholds.
No, I do all the dirty work with my own hands,
And when the battle’s over and we divide the loot
You get the lion’s share and I go back to the ships
With some pitiful little thing, so worn out from fighting
I don’t have the strength left even to complain.
Well, I’m going back to Phthia now. Far better
To head home with my curved ships than stay here,
Unhonored myself and piling up a fortune for you."

Alexander comments:

It is a great gauntlet-throwing speech, particularly remarkable for occurring at the very outset of the epic. What Achilles is challenging is the bedrock assumption of military service — that the individual warrior submit his freedom, his destiny, his very life to a cause in which he may have no personal stake. In modern times, the speech finds its counterpart in Muhammad Ali’s famous refusal to fight in Vietnam:

I ain’t got no quarrel with the Viet Cong… No Viet Cong ever called me nigger… I am not going 10,000 miles to help murder, kill and burn other people to simply help continue the domination of white slavemasters over dark people.

Like Ali’s, Achilles’ words are particularly dangerous in that one can assume he is speaking aloud words that other, less charismatic men had long thought.

From The War That Killed Achilles: The True Story of Homer’s Iliad and the Trojan War by Caroline Alexander:

When the Roman Empire split in the sixth century A.D., knowledge of Greek, which flourished in Byzantium, or the Eastern Empire, all but vanished in the West. The Iliad itself was forgotten, and in its stead stories about the war at Troy flourished, which, along with romantic sagas about Alexander the Great, formed the most popular "classical" material of the Middle Ages. The primary sources for these post-Homeric renderings of the matter of Troy, as the body of romance came to be called, were the Latin prose works of Dictys of Crete and Dares of Phrygia, dated to the third and fifth or sixth centuries A.D., respectively—both of whom were fancifully believed to have been eyewitnesses to the Great War at Troy. In these Latin renderings, Achilles, the complex hero of Homer’s Iliad, stripped of his defining speeches, devolved into a brutal, if heroically brave, action figure. In the hands of medieval writers, sentiment hardened further against him. The twelfth-century Roman de Troie takes pains, in thirty thousand lines of French verse, to ensure that Achilles is depicted as in all ways inferior, even in martial prowess, to the noble Trojan hero Hektor. Such interpretive touches would remain potent down the ages, arguably into the present time.…

But as knowledge of Homer was disseminated by English translations, as well as by knowledge of the original Greek, the perception of the Iliad’s central hero, Achilles, shifted, and so accordingly did the perceived meaning of the epic. Not only had Achilles been tarnished by the medieval lays, but from the time of Augustan England of the eighteenth century, he was further diminished by the ascendancy of another ancient epic: Virgil’s Aeneid, which related the deeds and fate of the Roman hero pius Aeneas—Aeneas the pious, the virtuous, dutiful, in thrall to the imperial destiny of his country. In contrast to this paragon of fascism, Achilles, who asserts his character in the Iliad’s opening action by publicly challenging his commander in chief’s competence and indeed the very purpose of the war, was deemed a highly undesirable heroic model. Thus, while the Iliad’s poetry and tragic vision were much extolled, the epic’s blunter message tended to be overlooked. Centuries earlier, tragedians and historians of the classical era had matter-of-factly understood the war at Troy to have been a catastrophe…

But now, later ages marshaled the Iliad’s heroic battles and heroes’ high words to instruct the nation’s young manhood on the desirability of dying well for their country. The dangerous example of Achilles’ contemptuous defiance of his inept commanding officer was defused by a tired witticism—that shining Achilles had been "sulking in his tent."  

From The Economist January 21, 2010 print edition:

Absolutely

Power corrupts, but it corrupts only those who think they deserve it

Reports of politicians who have extramarital affairs while complaining about the death of family values, or who use public funding for private gain despite condemning government waste, have become so common in recent years that they hardly seem surprising anymore. Anecdotally, at least, the connection between power and hypocrisy looks obvious.

Anecdote is not science, though. And, more subtly, even if anecdote is correct, it does not answer the question of whether power tends to corrupt, as Lord Acton’s dictum has it, or whether it merely attracts the corruptible. To investigate this question Joris Lammers at Tilburg University, in the Netherlands, and Adam Galinsky at Northwestern University, in Illinois, have conducted a series of experiments which attempted to elicit states of powerfulness and powerlessness in the minds of volunteers. Having done so, as they report in Psychological Science, they tested those volunteers’ moral pliability. Lord Acton, they found, was right.

Read the rest.

(via AC Capehart)