cocu.la's blog

o. henry wrote like mario puzo

Apparently.

O. Henry's recently discovered original manuscripts did in fact include an addendum to The Gift of the Magi, titled simply "Fools Die" that graphically depicts the gangland executions of the hair and watch shop owners, who were shot by Jim from the carriage Della was driving fast through town.

alchemist’s temptation

From the 1994 book by John Ralston Saul called The Doubter's Companion.  (Re-presented by Jonathan Schwarz in Money's Not Real.)

DEBT, UNSUSTAINABLE LEVELS OF

National debts are treated today as if they were unforgiving gods with the power to control, alter and if necessary destroy a country. This financial trap is usually presented as if it were peculiar to our time, as well as being a profound comment on the profligate habits of the population. The reality may be less disturbing.

1. The building up of unsustainable debt loads is a commonplace in history. There are several standard means of resolving the problem: execute the lenders, exile them, default outright or simply renegotiate to achieve partial default and low interest rates.

2. There is no example of a nation become rich by paying its debts.

3. There are dozens of examples of nations becoming rich by defaulting or renegotiating. This begins formally in the sixth century BC with Solon taking power in debt-crippled Athens. His organization of general default – “the shaking off of the burdens” – set the city-state on its road to democracy and prosperity. The Athens which is still remembered as the central inspiration of WESTERN CIVILIZATION was the direct product of a national default. One way or another most Western countries, including the United States, have done the same thing at some point. Most national defaults lead to sustained periods of prosperity.

4. The non-payment of debts carried no moral weight. The only moral standards recognized in Western society as being relevant to lending are those which identify profit made from loans as a sin. Loans themselves are mere contracts and therefore cannot carry moral value.

5. As all businessmen know, contracts are to be respected whenever possible. When not possible, regulations exist to aid default or renegotiation. Businessmen regularly do both and happily walk away.

The collapse of the Reichmann financial empire – larger than most countries – is a recent example. The family was able to turn around, walk away and almost immediately begin a new life, promoting the biggest property development in the history of Mexico.

6. There are no general regulations dealing with the financial problems of nations simply because they are themselves the regulatory authority. There is however well-established historical precedent. Mexico effectively defaulted in 1982-83, thus regenerating its economy. The reaction of Western lenders has been to treat these crises as special cases. The sort of thing that only happens to Third World countries. That’s nonsense.

7. The one major difference between private and public debt is that the public sore cannot be based upon real collateral. This makes default a more natural solution to unviable situations.

The question of national collateral was fully addressed in the eighteenth century when it became clear that an indebted people could not owe their national rights (their land and property) to a lender. The citizen’s natural and concrete rights took precedence over the lender’s abstract rights.

One of the most peculiar and insidious aspects of twentieth-century CORPORATISM has been an attempt to reverse this precedence. The managerial imperative suggests that national debts can be indirectly collateralized in several ways. Governments can be forced to sell national property to pay debts (PRIVATIZATION). They can also be pressed to transfer ownership of national property to lenders, as has been done in the Third World.

There is also the threat that defaulting nations will be treated as international pariahs. This is a strange argument since it doesn’t apply in the private sector (see 5). It is also an idle threat, as Mexico has demonstrated (see 6).

8. Debts – both public and private – become unsustainable when the borrower’s cash flow no longer handily carries the interest payments. Once a national economy has lost that rate of cash flow, it is unlikely to get it back. The weight of the debt on the economy makes it impossible.

9. A nation cannot make debts sustainable by cutting costs. Cuts may produce marginal savings, but savings are not cash flow. This is another example of the alchemist’s temptation.

Mrs. Thatcher spent a decade trying to slash the British national debt. She had the advantage of being able to use North Sea oil income for this purpose. The result was a damaged industrial sector, economic stagnation and endemic unemployment.

The payment of debts is a negative process which can only be a drain on investment and growth. The more successful major repayment programs are, the more the economy will be damaged.

10. Strong nations weaken their own economies by forcing weaker ones to maintain unsustainable debt-levels. For example, in spite of enormous efforts on all sides, the Third World debt has continued to grow. In 1993 it was $1.6 trillion. This costs them far more in interest payments sent to the West than the West sends in aid. The practical effect is to make economic growth impossible. The Third World thus constitutes a dead weight in our ongoing DEPRESSION; a barrier to renewed cash flow

11. Civilizations which become obsessed by sustaining unsustainable debt-loads have forgotten the basic nature of money. Money is not real. It is a conscious agreement on measuring abstract value. Unhealthy societies often become mesmerized by money and treat it as if it were something concrete. The effect is to destroy the currency’s practical value.

12. An obsession with such false realities and with debt repayment indicates a liner, narrow managerial approach to economics. The management of an economy is the profession of finance-department technocrats, economists and bankers. Their approach is quite naturally one of continuity. This is a means of denying failure.

To treat money or debt as a contractual matter – therefore open to non-payment or to renegotiation – would mean treating the managerial profession as of secondary importance and unrelated to fundamental truths. What sensible people might see as originality or practicality, fiancnial expers see as a threat to their professional self-pride.

13. Does all of this mean that governments should default on their national debt? Not exactly.

What it does mean is that we are imprisoned in a linear and managerial approach which denies reality, to say nothing of experience. Money is first a matter of imagination and second of fixed agreements on the willing suspension of disbelief.

In other words, it is possible to approach the debt problem in quite different ways.

14. There have been changes which limit our actions in comparison to those of Solon or Henry IV, who negotiated his way out of an impossible debt situation in the early seventeenth century and re-established prosperity. First we have to recognize and protect the investment made by citizens directly (government bonds) and indirectly (bank deposits) in the financing of national debts. Second, there is the new and unregulated complexity of the international MONEY MARKETS, which now constitutes an important corporatist element.

15. Our central problem is one of approach. For two decades governments have been instructing economists and finance officials to come up with ways in which the debt can be paid down and interest payments maintained.

No one has instructed them to propose methods for not paying the debt and not maintaining interest payments. No one has asked them to use their creativity in place of a priori logic.

16. Were the members of the Group of Seven (G7) each to pool their economists and give them a month to come up with modern versions of default, we might be surprised by the ease with which practical proposals would appear.

17. There are two simple guiding points:

A. The appearance of continuity is easily achieved in default scenarios through paper mechanisms which can be categorized as “debt retirement.”

B. What is difficult for a single country in contemporary circumstances is easy for a group, particularly if that group speak for the developed world. See: ETHICS.

e.e. cummings - i carry your heart with me

i carry your heart with me(i carry it in
my heart)i am never without it(anywhere
i go you go,my dear; and whatever is done
by only me is your doing,my darling)
i fear
no fate(for you are my fate,my sweet)i want
no world(for beautiful you are my world,my true)
and it's you are whatever a moon has always meant
and whatever a sun will always sing is you

here is the deepest secret nobody knows
(here is the root of the root and the bud of the bud
and the sky of the sky of a tree called life;which grows
higher than the soul can hope or mind can hide)
and this is the wonder that's keeping the stars apart

i carry your heart(i carry it in my heart)

midwest-a-go-go

Five weeks wandering 2,500 miles across Michigan, Wisconsin, Minnesota, Illinois, Indiana and Ohio.  Beautiful lakes, lovely people, lots of fun.  Here are some photos.

UPDATE: I made a video.

thinking about eating

I usually don't think much about eating, except when I'm hungry. I might buy groceries to plan for a meal the next day. Beyond that, I also won't shop at Whole Foods down the street, because the CEO is a glibertarian asshole and his products are overpriced and labeled in a misleading way. I try to avoid processed foods because I feel lousy after eating them and I am skeptical about what's in them. I hate the idea of animal cruelty and factory farming, but it doesn't keep me from occasionally eating animals. And that's about as far as thinking about food goes for me. But I know it wouldn't hurt to think harder about what I should eat and why I should eat it. In other words, what are my priorities, and which perspectives would best help me make informed decisions about my food? There are two "food thinkers" who have intrigued me: Mark Bittman of the New York Times, and Lierre Keith, author of the book The Vegetarian Myth: Food, Justice, and Sustainability . In one way, these two are at opposite extremes: Bittman describes himself as a minimalist, who suggests that we de-stress from the subject, and via his columns and recipes, make gentle readjustments into simpler foods and generally less meat, while Keith grapples, in a much more stress-inducing way, with how the planet is dying as a result of grain agriculture, and how vegetarians have it all wrong, despite having truly the best intentions. I feel closely aligned with Bittman's simple approach, and I think I already eat the way he suggests. On the other hand, Keith's book, The Vegetarian Myth: Food, Justice, and Sustainability , gets into some weighty issues, like how the tofu in my stir-fry is connected to the destruction of grasslands all over planet earth. Her language may be grave and intimidating at times, but her claims seem plausible, and to the extent I'm willing to have my diet reflect my values, these are subjects worth considering. She doesn't provide simple prescriptions, but she does a great job of exposing the darker side of vegetarianism, without coming off as doctrinaire, or sounding like a PR flack for the National Cattlemen's Beef Association. I think both Bittman and Keith would agree that the choices people make about what humans eat have complex implications for their individual health and the health of the planet, and that being vegan is not a panacea. I particularly liked learning of the concept of kas-limaal:

In his book Long Life, Honey in the Heart: A Story of Initiation and Eloquence From the Shores of a Mayan Lake Martin Pretchel writes of the Mayan people and their concept of kas-limaal, which translates roughly as “mutual indebtedness, mutual insparkedness.” “The knowledge that every animal, plant, person, wind, and season is indebted to the fruit of everything else is an adult knowledge. To get out of debt means you don’t want to be part of life, and you don’t want to grow into an adult,” one of the elders explains to Pretchel. The only way out of the vegetarian myth is through the pursuit of kas-limaal, of adult knowledge. This is a concept we need, especially those of us who are impassioned by injustice.

my min pin isn't so bad

There are much meaner miniature pinschers out there:

Markwell has seen litters of puppies that started trying to kill each other at 7 weeks, and a miniature pinscher who bit off somebody's lip and ate the family guinea pig.

In fact, my little guy is actually very sweet. Just don't try to pet him.

like every rv trip

Except a lot slower.

anyway

People are often unreasonable, illogical,
and self-centered;
Forgive them anyway.

If you are kind, People may accuse you
of selfish, ulterior motives;
Be kind anyway.

If you are successful, you will win some
false friends and some true enemies;
Succeed anyway.

If you are honest and frank,
people may cheat you;
Be honest and frank anyway.

What you spend years building, someone
could destroy overnight;
Build anyway.

If you find serenity and happiness,
they may be jealous;
Be happy anyway.

The good you do today,
people will often forget tomorrow;
Do good anyway.

Give the world the best you have,
and it may never be enough;
Give the world the best you've got anyway.

You see, in the final analysis,
it is between you and God;
It was never between you and them anyway

-- Author unknown