Archive for June, 2012
New Blog Comment Rules
Posted by Scott Erb in Uncategorized on June 30, 2012
One problem in this country is that political discourse has become hyper partisan and personalized. Discussions are to yield insight and to often they become personalized and create more noise than light.
Therefore comments on this blog must follow a few rules:
1) Ad hominems are not tolerated. An attack on the person (name calling, ridicule, labeling, etc.) is a logical fallacy. One can say “your argument is absurd” or “you have ignored my points and pretended I didn’t make them, which indicates intellectual dishonesty.” So it’s not like personal criticism is not allowed – heated debates are fine. But when it becomes name calling and personal attacks, it’s not worthy of this blog.
2) Keep comments cogent and clear. Long, verbose rambling comments create a kind of comment pollution that hides shorter, thoughtful comments and takes over a discussion.
3) There will be less patience with anonymous posters than those who put their own identity out there and take responsibility for what they write. While I recognize and respect the legitimate need/desire of some to remain anonymous, for a minority that anonymity makes it easier to undertake behaviors they would not engage in if their names were attached to their words or actions.
4) Repetitive posting is strongly discouraged – discussion involves an evolution of an argument, not simply restatements.
5) I will take these rules seriously. I’ve contributed to the breakdown of discussions by allowing myself to be egged on by someone with no desire for a real conversation. Given that, I do not plan any bans on anyone. If the above rules are adhered to, everyone can say their piece.
Walter Lippmann noted that democracy requires opposition, and that people listen to each other. That’s what I hope my commentators will do, and what I aspire to do.
Greece Steps Back from the Abyss
Posted by Scott Erb in Democracy, Economic crisis, European Union, François Hollande, Germany, Greece, World Affairs on June 21, 2012

New Democracy leader Antonis Samaras became Premier on Wednesday, heading a three party pro-European government.
Last weekend the Greek people faced a decision on their future with their second election in as many months. The first election, held May 6th, was a shocker. Greek austerity, forced upon the country by the European Union, led to a massive deepening of the Greek recession and a significant drop in the standard of living and quality of life in Greece. Few countries have seen such a dramatic and unexpected decline as Greece has.
The people felt humiliated. They realized that their leaders had been lying and gambling with their country’s future, putting the country in tremendous debt, fostering corruption, and then leaving the Greek people holding the bag when everything fell apart. On top of that the Germans and the rest of the EU needed to bail them out, helping not average Greeks, but the politicians and banks that created the mess. That anger came out in the election results.
New Democracy, the conservative party, had the most votes with 18.85%. That won them 108 seats, thanks to the bonus of the largest party getting 50 more seats than the percentage should earn them. That was down from 33% in the previous election, though they gained 17 seats since in 2009 they were not the largest party.
The ruling party, PASOK (left of center) fell from 43% to 13.18%, losing 119 seat (and ending with 41). The surprise winner was the radical left wing party Syriza, led by Alexis Tsipras. Tsipras tapped into the anger and humiliation to rise from 4% to 16.8%, passing PASOK. The result took Europe by surprise. In a 300 seat parliament, even PASOK and New Democracy together couldn’t form a ruling coalition, as they controlled only 149 seats. Talks with other parties made it clear that any government that they formed would be shaky and could easily fall, which is not a good thing when the country has to make very difficult decisions.

37 year old Tsipras signals a left wing challenge to Euro-orthodoxy. If the main parties can’t show real progress, he could emerge stronger in the next election.
In the uncertainty of the moment they decided that the most prudent course of action was to ask the voters if they really meant it. A new election was planned for June 18. As the campaigning grew it was clear that Greeks were reading the election as a referendum on the Euro and to some extent the EU. Should Greece remain in the Eurozone?
Tsipras made a confident, powerful and emotional argument that they should not, unless they get real concessions from the EU. Do the Greeks really want to have their sovereign decisions made according to German dictates? Should the Greeks accept an austerity that requires them to see the recession cascading inward and causing more pain for average folk? Shouldn’t the politicians of PASOK and ND (New Democracy) be punished for their corruption and willingness to drive up such debt with horrific fiscal policies? Shouldn’t the Greeks be in charge of their own destiny? After all, the Europeans want to “save” Greece to save their own banks — doesn’t that mean Greece has more bargaining power than they realize?
As Tsipras’ popularity grew many assumed Syriza would end up on top in the June election, perhaps with enough votes to form a stable coalition. The result would dramatically increase the odds of a Greek departure from the Eurozone, even though Tsipras coyly claimed he simply wanted to negotiate “fair” terms.
After early reports had Syriza as narrowly winning as the largest party, the actual results gave that honor to ND. ND earned nearly 30%, up over 10% from a month before, now with 129 seats. Syriza also increased its share to 27%, gaining 19 seats. That means that compared to 2009 it rose in popularity by 23%. Although they didn’t come out on top, it was still a remarkable performance for a radical party once seen as too extreme to be taken seriously. PASOK fell further, losing 8 more seats and down to 12.3% of the vote. The former ruling party was clearly being punished.
Yet PASOK and ND could combine for 162 seats for a clear majority in government. To provide added stability they added the pro-EU Democratic Left, whose 17 seats gives the coalition 179 out of 300.

The first recorded moves towards democracy came in Athens; it was messy but voters show democracy still works.
So what does this mean? The Greeks took a hard look at what Syriza represented and found it scary. The party is Euro-communist, and its radicalism would put it in opposition to the rest of Europe. Many fear that it would drift towards dictatorship, like past Communist parties did. That seems unlikely, but many Greeks angry about the situation didn’t want to leap to the far left or the far right — those ideologies have a poor track record.
They also had time to digest what would happen if they brought back the drachma. First, they’d see the value of their currency plummet, which would force them to default on loans. Second, they’d not be able to get new loans, people would trust neither the Drachma nor Greece’s ability to pay them back. That would either mean a fall into near third world status or, should Greece try to use monetary policy to stimulate the economy, a risk of hyper-inflation.
More importantly, they wouldn’t be part of Europe any more, at least not the civilized united and progressive Europe that the EU represents. The Greeks know that a small backwards troubled economy south of the Balkans could drift farther from the prosperity and stability that northern Europe represents. Independence and sovereignty sound good in theory but in practice they represent a fading era. Greece without Europe would be a Greek failure.
The problems have not been solved. The austerity program as currently structured is too harsh and has no growth aspect designed to help Greece truly restructure its economy. With the rise of French President Francois Hollande as a foil and potential partner to Germany’s Angela Merkel, the EU has the hard task of formulating a new approach that isn’t so harsh on Greece in exchange for stricter monetary policy controls. The banks are going to have to take loses – the problem can’t be solved by governments alone.

Tsipras (center) has allies in Germany in “die Linke” (the left), a party to the left of the Social Democrats. Here is talks with Klaus Ernst and Gregor Gysi in Berlin.
But some of the urgency has gone away. They have time, and in Germany, Greece and elsewhere there is growing recognition that a contraction of the Euro to an inner core of wealthy countries would damage everyone. And the longer this drags out, the less likely it is that things will fall apart. The EU and the Euro are revolutionary, they are redefining what a “state” is, what “sovereignty” means and how economies are structured. Such transformations are never easy, but most Europeans realize there is no turning back.
My Father and Me by Ryan Erb
My son Ryan is in the third grade, and as an assignment he had to write something about his father to give me for Father’s Day. Needless to say, it made me feel real good, even if he does emphasize buying things a bit much! This is what he wrote:
My Father and Me by Ryan Erb (for Father’s Day)
My father has (many times) gone out of his way to help me. Most recent of all, he spent FIFTY dollars to fix my favorite video game. Also, he is understanding when I can’t go ghost hunting (new hobby) and I get mad. He listens to me when I have something to say. He helps me on everything. And he never gives up (except homework). He has bought a lot of stuff for me and he’s still buying more. Like ghost hunting equipment. Life is good.
I think my father (Scott Erb) is the best father ever. It’s like he knows the future of what will happen and what I want to happen. I also love that if I fail, he doesn’t regret having me as a son. He taught me a lot of things over the years, like riding a bike or using a video camera. There ain’t nothing he can’t do! His attitude is so strong that if he were falling out of an airplane to his death he’ll say “Wow, it’s a nice view up here.” Life is good.
So I thank him for all that and much, much more. It’s like I was given super luck or something to have him. He’s so nice. He is going to take me ghost hunting at Nordica! Yes. He literally reserved Nordica for me to ghost hunt. Yes, a real haunted location. He’s even letting me drive his car! And we use ghost hunting equipment! (You already know). He tries everything to make me happy! He took me (when I was five) to Chucky Cheese when our cat died. Life is good.
I am like way too lucky to have him as my guardian. I appreciate everything that he did for me. Our bond is UNBREAKABLE. I mean literally. Thank you so much Father. Life is good.
You comfort me Dad and when I need it, you do everything you can. Sometimes I feel like you’re magic, you’re so good. Life is good.
Poem:
You comfort when I need it.
You help me when it happens.
You bring joy and happiness right into me.
You come under, and over obstacles for me.
You are more than just a father.
You are mine.
The Time of Transition
Posted by Scott Erb in Climate Change, Consumerism, Energy, Fiction, Global Depression on June 15, 2012
A piece of the fabric of space-time fractured in my office today and a description of a course to be offered in 2279 slipped through. Weird, that.
It is the year 2279. Here Professor Hubert Morgan talks about the popular history course on the era of transition from 1985 to 2065 when somehow the global system survived a series of crises without collapsing. Instead, the basis for the peaceful global union we have today was forged.

We look back at the era as one of instability, riots and fear that we luckily managed to survive – students in this course learn to understand the era through the eyes of those who actually lived through it!
People come to the course with a variety of expectations. They know that this was the era of globalization, economic crisis, the collapse of the sovereign state as a system of governance, intense global warming, energy crises and famine, but they also know that the story had a happy ending. Not only did they solve their problems through a mix of technological ingenuity, political creativity and adaptation, but they forged an ongoing era of peace, known as the Global Union.
In my course I try to as much as possible get them to experience that era the way the people living through it did — not knowing for sure what was happening, finding it hard to let go of old concepts and ideals, and fearful of the future.

Students get hands on experience with old technology such as this mid-1980s version of a “personal computer.” Now seen as ancient and archaic, these machines were the gateway into the information revolution that changed the world.
We start at 1985 – the year when both globalization and the information revolution started to take off. We spend time there, learning about the culture, the state of the world, the films (students especially enjoy one called “Back to the Future”), the games, and the music.

Students laugh when they see the 1985 game “tetris,” which looks much like the exercises two year olds engage in to develop spatial cognition. “It’s surprisingly addictive,” one student grudgingly noted.
People choose various media experiences – that was the age of motion pictures, television, and the emergence of music on compact discs – large cumbersome devices that nonetheless opened the door to the era of digital music. The idea is to immerse themselves in this strange but fascinating past before heading onto the roller coaster of the next eighty years.
Students take awhile to understand ideology. Ideology is now seen as a kind of mental prison forcing people into stagnant modes of thought, but politics was ideological in those days. Students need to understand the bizarre “Cold War” and why it was so difficult for people to think outside narrow political or national boundaries. It’s not that people were stupid or bigoted, they simply saw that world of ideology, ethnicity and states as natural.
We also explore why warnings on the growing economic imbalances, the loss of oil as a major energy source, and global warming were ignored and even denied. One student described it as “cultural group think.”
I think the part that often most startles them is the “trips” to virtual farms to see how animals were treated and food produced. Even though they know it’s not real, when talking to the farmers the odors, inhumane treatment of the animals and the way in which chemicals and other additives are simply dumped into the food chain sometimes makes some students physically ill. Of all the things that make life 300 years ago so wretched, most say food production is the biggest reason they wouldn’t want to go back!

Nothing prepares students for the virtual tours of chicken farms, and immersion into the food and chemical culture of the era. “How could they eat what was treated so barbarically?” students ask. The answer – most people never gave a second thought to where their food came from, or how it was manufactured.
Of course, the worst part of that era — 2015 to 2045 — can’t help but grab attention. Looked at as a thirty year “era” it’s easy to understand it and figure out why things worked out the way they did. In our course we try to accentuate the uncertainty people living through that era experienced – they truly feared global instability, mass warfare, disease and even human survival.

As global warming rendered huge sections of the planet virtually uninhabitable due to drought and disease, many thought that humans would fall back into savagery and chaos.
We follow the side stories of the scientists, politicians, thinkers and cultural icons that strove to keep civilization together and built ties between the impoverished suffering states of Africa and parts of Asia with the technologically advanced people in Europe and North America. Students recognize how fragile these connections were, especially early on, and how easily they might have been destroyed by fearful nationalism and bigotry. The wisdom that global cooperation was necessary was a hard sell only on!

In 1901 the first “gusher” at Mt. Spindletop in Texas helped usher in the age of oil – cheap, transportable and extremely efficient energy. A whole society was built on cheap energy, and when oil became scarce by the 2020s people feared collapse.
The final era is that of consolidation, from 2045 to 2065 when the Treaty of Global Union was signed and most of the severe problems of the 21st Century were solved. This includes the new economics in which the ideologies of capitalism and socialism were jettisoned for a pragmatic approach that combined ideas from all, but focused on human liberty and opportunity as the core values. Massive debt was wiped out as all old currencies were simply abolished and the world started a new with a global currency and blank slate. In retrospect all that seems to have been inevitable, but students learn how gut wrenching and scary it was while the issues were debated.
In the course we trace how the information revolution led to the capacity to massively decentralize government and bring it closer to the people, making possible a “Global Union” of core shared rules but little centralized power. They realize how odd such an arrangement would look to an early 21st Century human so used to seeing centralization and de-centralization as mutually incompatible.
The new science of energy, food and climate is perhaps the most intriguing. We all learn it as natural, and look back at the materialism, consumerism, pollution and poisonous chemicals as a barbaric aspect of the old era. In this class students learn how that was taken as natural, and how dramatic the change in thinking was — so dramatic that absent global catastrophe it might never have happened.
The virtual trips to the era are life like. It is as if we have traveled back in time, our ability to use holography to create worlds that appear completely real to our senses makes this possible.

The past comes alive for students with hyper-programmed holographic technology — something imagined (albeit in very crude form) back in 1987 on a show known as Star Trek.
This course reminds us of crises caused by the era of greed, corruption, materialism, lack of respect for the environment and pursuit of pure self-interest without regard for the common good. By learning about the past we can better understand our present, appreciate what we’ve accomplished, and remind ourselves that humans do best when we understand we share a common destiny, both with each other and with our planet.
Atheism, Spiritualism and Science
Posted by Scott Erb in Life, Religion, Science and philosophy, Spirituality on June 8, 2012

The curvature of space-time, digital art by Ricardo G. Silviera (http://fineartamerica.com/featured/curvature-of-the-space–time-ricardo-g-silveira.html)
Modern physics is only touching the big questions about the origin of the universe. Do black holes spawn universes? Are we in a multi-verse with parallel realities less than an atom’s length away? Perhaps — those are the kinds of theories occupying modern physics these days as scientists probe the nature of the big bang and what may have caused it.
So what should we humans believe? Clearly scientific knowledge is uncertain at best. We know we are in a space-time universe, space-time appears to have come into being at an event called the “big bang,” and if we take quantum physics seriously, the world is probabilistic and far more weird and indeterminate as most of us would like to believe. The old determinist Newtonian world of clear laws and causality is long gone, even though in every day life that is still the approach we take.

Nils Bohr and Albert Einstein – two early 20th Century physicists who helped shattered the old deterministic Newtonian reality
Consider: Since we live in a space time universe, we are incapable of comprehending or even imagining reality outside space time. Something outside space-time has no beginning or end, since those are merely temporal markers. If something is outside space-time it has no location, that is a spatial marker. Yet there is no way to dismiss the possibility that reality includes entities outside of space-time. We just can’t comprehend what they would be like or how they operate, it is beyond our cognitive capacities. Just as an ant in the White House can’t comprehend the politics going on around it, our frame of reference and mental capacities are limited to the space-time reality we inhabit.

Many find solace in a well defined set of religious beliefs. Although the religions are often exclusive, there are vast similarities in core values across all faiths
For religious folk, this opens up the possibility for the existence of God – an existence that is not in denial of science. If God is outside space-time, then we cannot imagine God’s nature. God need have no beginning or operate under causal laws like we do. This fits Buddhist, Islamic and Hindu conceptions of God well, though Christians and Jews have tended to anthropomorphize God and give it human traits.
That said, claims about God that can be tested in the material world are fair game. The idea that the earth is 6000 years old, for instance, can be falsified. But for those of us who are not religious, the real question here is what the term “God” means. Is it a source for this reality from beyond space-time?
There are a few ways to deal with this question. First, you can dismiss it as irrelevant. There is no way to test any hypothesis about reality outside space-time, so contemplating it is at best a playful intellectual indulgence, at worst a waste of time. This is generally the atheist/materialist reaction. Speculation about something we cannot know is meaningless and beliefs about it are irrational and potentially dangerous. Better to stick to trying to figure out the world we have access to and can study.

For Atheists the most rational approach is to focus only on what can be tested and experience – religious faith and spirituality is too mushy and uncertain
A second way to deal with this is to simply choose a religious faith and believe it. We can’t know, but maybe a benevolent God gives us access to knowledge through the heart, with faith the key to achieving that kind of enlightenment. Supplement that with emotional satisfaction about one’s perceived connection with God, and religious belief can be very satisfying, it can create a sense of meaning in life. The trouble is that this is true for a vast variety of diverse and often contradictory religious claims. Either people are choosing to believe in myth and fantasy, or they all grasp aspects of the truth but build human stories around it that can conflict, or (to me unlikely) one group has it right and the others have it wrong.

Others (like myself) believe that we can at least sense a deeper meaning to life through openness to a spiritual side of life.
A third possible reaction is to consider subjective experience and intuition as evidence to explore connections to a spiritual side of reality that may not be testable in the scientific/materialist sense. That would involve consideration of dreams, feelings, meditation, and efforts at deep empathy. The idea here is that we may be connected to the God/spiritual world outside space time, but not in a way that exhibits itself through what we can measure and test within the confines of space-time. Any knowledge gained from such explorations is subjective and personal.
It seems that spiritualism of this sort would have to deny dogma, since dogma rests on claims of certainty. Instead, ideas would be judged by how well they work in the world or each individual, or whether or not they ring true inside. I can believe that I draw to me all my experiences through my state of mind and my choices, but I can’t prove it or demand others believe it.
Despite the uncertainty there is a sense of liberation in this approach. If one takes a purely atheistic/materialist approach to life, there is a kind of meaninglessness and emptiness to existence. We all will die, the sun will eventually go nova, the universe will dissipate and everything we do and achieve will be forgotten. Nothing truly matters, except for our transient and fading experiences. These experiences can be very meaningful, to be sure, and atheists can find meaning in rational materialism – but to me a reliance on the material side of life seems incomplete. I cannot look at the world that way.
If one takes a religious approach, there is some heaven or judgment one looks forward to or dreads, with hope for some kind of paradise, be it union with the whole via Nirvana or a heaven of spiritual delights. For a spiritual approach there is uncertainty and a sense that it is most important that one live true to oneself and ones’ beliefs and reflections. Success or failure in the material sense are less important than spiritual living. The idea of judgment seems absurd because how can one be judged when our knowledge is so ambiguous? Rather than judgment day there’s karma – our actions and choices create our situations. And that’s where I end up. I can’t prove it, but I have a sense that there is a unity to all experience and that there is deep meaning. Living with a spiritual perspective works for me, and that’s ultimately all one can hope for.
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