What If We Gave An Economy, And Nobody Came?

THE DISMAL SCIENCE DEPT.

So, Patient Reader, you say you don’t understand economics, and you don’t want to? Do the charts and newsfeeds and TV crawls about “the economy” revolt you? Friend, I was just like you, and most of you know it. I hated Econ. and it made my head hurt and my heart ache and my stomach churn. It never enhanced my understanding of history or human behavior, in fact its dead operations and adolescent “game theory” approach of winners and losers almost always conflicted with what I felt was right. With all these odious physical reactions, and watching the course of world events, it has helped me to delve into basic principles, which (to be quite frank) were totally scrubbed from my entire formal education. Consult your own conscience, Patient Reader: who “taught you about money?” I bet you can tell me which years you spent in concentrated study on algebra or chemistry, or on the Sumerians, or Spanish. But which years in school gave you time for concentrated study on modern money supply, wealth, finance, or taxes? In seventh grade we were taught how to follow the stock market by picking stocks and reading the newspapers; mine never did anything. Other than that, my only formal class in “Business” was a typing class (valuable, but…) Understanding that economics means humanism, doesn’t make it hurt any less to read about the bloody mess mankind is making of the world. But it does feel good to know that you’re not crazy, and most of the people you love aren’t crazy, and that whatever is going on in the horrible world where phantom money inevitably destroys humanity’s real wealth ad infinitum, it isn’t economics.

Basic Forgotten Principe: Economics = Oikonomia = Stewardship

https://www.aeaweb.org/articles?id=10.1257/jep.30.1.225

‘We know we belong to the land
And the land we belong to is grand!

–Oscar Hammerstein II

“Nearly every economist has at some point in the standard coursework been exposed to a brief explanation that the origin of the word “economy” can be traced back to the Greek word oikonomia, which in turn is composed of two words: oikos, which is usually translated as “household”; and nemein, which is best translated as “management and dispensation.” Thus, the cursory story usually goes, the term oikonomia referred to “household management”, and while this was in some loose way linked to the idea of budgeting, it has little or no relevance to contemporary economics. This article introduces in more detail what the ancient Greek philosophers meant by “oikonomia.” It begins with a short history of the word. It then explores some of the key elements of oikonomia, while offering some comparisons and contrasts with modern economic thought….

— Abstract of Dotan Leshem’s article on “Oikonomia,” cited in full below.

For example, both Ancient Greek oikonomia and contemporary economics study human behavior as a relationship between ends and means which have alternative uses. However, while both approaches hold that the rationality of any economic action is dependent on the frugal use of means, contemporary economics is largely neutral between ends, while in ancient economic theory, an action is considered economically rational only when taken towards a praiseworthy end. Moreover, the ancient philosophers had a distinct view of what constituted such an end—specifically, acting as a philosopher or as an active participant in the life of the city-state.”

— Abstract of Leshem, Dotan, 2016 “Retrospectives: What Did the Ancient Greeks Mean by Oikonomia?” Journal of Economic Perspectives, 30 (1): 225-38.DOI: 10.1257/jep.30.1.225

The Flowers of the Forest

THE AULD SCOTCH SANGS DEPT.

Today, September 9, 2020, marks the anniversary of the Battle of Flodden, 1513.



Remember the Auld Alliance between Scotland and France? This is one time where the Scots were drawn into a fight with England because of a continental territory dispute. England whomped. 10,000 Scots died — the floor o Scotland. Miss Jean Brodie tells her girls of the tragic loss at Flodden, and of the ghostly rider who appeared at the Mercat Cross beside St. Giles, and read out the list of all the noble familes who had lost sons and fathers, and there was not one family that did not have cause to grieve that day.

Flowers of the Forest is one of the solemn “dead marches” of the British military. The words recall Flodden and the tremendous toll of woe among the Scots.

The Flowers of the Forest

I’ve heard the lilting, at the yowe-milking, 
Lasses a-lilting before dawn o’ day; 
But now they are moaning on ilka green loaning; 
“The Flowers of the Forest are a’ wede away”.
As buchts, in the morning, nae blythe lads are scorning; 
The lasses are lonely and dowie and wae. 
Nae daffin’, nae gabbin’, but sighing and sobbing, 
Ilk ane lifts her leglen, and hies her away.
In hairst, at the shearing, nae youths now are jeering, 
The Bandsters are lyart, and runkled and grey. 
At fair or at preaching, nae wooing, nae fleeching, 
The Flowers of the Forest are a’ wede away.
At e’en, in the gloaming, nae swankies are roaming, 
‘Bout stacks wi’ the lasses at bogle to play. 
But ilk ane sits drearie, lamenting her dearie, 
The Flowers of the Forest are a’ wede away.
Dule and wae for the order sent our lads to the Border; 
The English, for ance, by guile wan the day: 
The Flowers of the Forest, that foucht aye the foremost, 
The prime o’ our land are cauld in the clay.
We’ll hae nae mair lilting, at the yowe-milking, 
Women and bairns are dowie and wae. 
Sighing and moaning, on ilka green loaning, 
The Flowers of the forest are all wede away.

— Jean Elliot, 1762, a lament for the lost King James IV, and the flower of Scottish nobility

Meaning of unusual words: 
yowe=ewe 
ilka=every 
wede=withered 
buchts=cattle pens 
dowie-sad 
wae=woeful 
daffin’=dallying 
gabbin’=talking 
leglen=stool 
hairst=harvest 
bandsters=binders 
lyart=grizzled 
runkled=crumpled 
fleeching=coaxing 
gloaming=twilight 
swankies=young lads 
bogle=peek-a-boo 
dule=mourning clothes

Labor Day 2020 — Red Sun Rising

A.C. n the west-facing bedroom went kaput yesterday afternoon, evening or night. Who could tell the difference. 110 in the shade, of which there isn’t any. Fell asleep as soon as the sun went behind the ash tree — 7:00, promptly, blessed 7 — still thinking it was working. Then woke up at 2:00 a.m. in King Tut’s Tomb.

At first light, I went out to sweep and water the garden. Only time for it. Air pretty foul. I didn’t get where I am today by sweeping leaves in the dread light of a foul red sunrise….


I’m sweating — er, getting through by (re-, re-, re-) watching The Fall and Rise of Reginald Perrin. Season three, episode three, is one of the all-time absolute funniest episodes, and it’s all about Labor — The whole episode is hilarious, but the labor relations bit, a Leonard Rossiter classic routine from 1979 (the Nadir of British Labor Relations), begins at 21:44.

The Textiles Tycoon struggles to learn his part in Joan’s madrigal class.


It’s worth it for big laughs. Reggie’s middle-class self-help commune, including C.J., is trying to coach an unlovable textiles tycoon through a mock labor negotiation.

Ah, the old Valley stand-by…the sheet hung behind the other blind. I’ve already swapped this one out: black sheets matter.


HAPPY HELLISH LABOR DAY!




‘Heave Awa’ Lads’ — New Music!

Probably the best of all the Victorian Scottish music-hall tear-jerkers this season.

Click an hairk: BUT FIRST, open a second browser window with this page. Then click the second link to open the sheet music; finally open the music in the first link, click play.

https://drive.google.com/file/d/1xi48_sOYqsu0hzh2g0lJGfs4y0f3qizs/view?usp=sharing

https://drive.google.com/file/d/1XCQfXpaNb5H90mXXhlXiOd8jhS6CI5y6/view?usp=sharing

The final words came out as follows:

‘Twas low in a chilly November
And late on a Saturday night
Police Sergeant Rennie was walking his beat,
A shade in the High Street lamplight.
Just as he saunters by Old Paisley Close,
He gets to considerin’ the life that he chose.
Agaze at the spires, he crossed to Blackfriars —
When Paisley expires, with a thund’rous implos-ion!

(far away:)
“HEAVE AWA’ LADS, I’M NO’ DEID YET!
Broke stanes and broke banes can aa be re-set!
Ply lever, saw, adze, maul, pulley and net,
‘r jest HEAVE AWA’ LADS, I’M NO’ DEID YET!”

The folk of the Old Town of Embro
Came running to weep o’er the heap.
The tenement walls were a torture of stones,
A sepulcher forty feet deep!
Raw hope to think there could be a survivor,
‘Saw, rope and muscle might find some alive!’
From the rubble and soot,
A bonnie wee foot,
Stuck out bare and bootless —
(shouted:) ”Tis Joseph McIver!”
That moment is braw to remember,
As out of the burying cairn
Came a voice full of cheer,
Courageous and clear,
The cry of a half-grown-up bairn!

“HEAVE AWA’ LADS, I’M NO’ DEID YET!
Broke stanes and broke banes can aa be re-set!
Ply lever, saw, adze, maul, pulley and net,
‘r jest HEAVE AWA’ LADS, I’M NO’ DEID YET!
(Then the TRIO takes up the chorus.)

Grandfathers dug gravel with shovels,
Old wives shifted stones with their hands.
Their worrisome toil was as silent as Doom,
Save for brave Sergeant Rennie’s commands.
Joey’s wee foot had gone white with the night,
His holler had ceased by the dawn’s dreary light.
The crew took a pause, and set down their saws,
Hope lost in their cause — then heard, “RIGHT!!”

“Heave awa’ chaps, I’m no’ deid yet!
Gin she’s aa re-brigg’t, oor flat’s no’ tae let!
Wha’d kenn’t she’d collapse? I’ll be in yer debt,
Gin ye heave awa’ chaps, I’m no’ deid, yet.”

The men felt their faint hearts grow bolder,
They cut through the rotten old beam
That so sorely pressed on young Joey’s shoulder,
And each time they’d falter, he’d scream:

“Heave awa’ boys, I’m no’ deid yet.
Me Auntie in Leith ‘d be sairlie upset.
She’ll mak us aa porridge, wi’ raisins, I bet — first tho
Heave Awa’ boys, I’m no’ deid yet!”
(The Trio takes the finale.)

— Andrew Martin, “Heave Awa’ Lads — the Legend of Old Paisley Close.” All rights reserved.