How Much Money Do You Need to Be Happy? A New Study Gives Us Some Exact Figures

“If I gave you a mil­lion dol­lars, would you…?” (insert pos­si­bly life-alter­ing risk, humil­i­a­tion, or soul-sell­ing crime here). What about ten mil­lion? 100 mil­lion? One BILLION dol­lars? Put anoth­er way, in the terms social sci­en­tists use these days, how much mon­ey is enough to make you hap­py?

If you’re Mont­gomery Burns, it’s at least a bil­lion dol­lars, lest you be forced to suf­fer the tor­ments of the Millionaire’s Camp. (“Just kill me now!”) As it tends to do, The Simp­sons’ dark humor nails the insa­tiable greed that seems the scourge of our time, when the rich­est 1 per­cent take 82 per­cent of the world’s wealth, and the poor­est 50 per­cent get noth­ing at all.

Hypo­thet­i­cal wind­falls aside, the ques­tion of how much is enough is an urgent one for many peo­ple: as in, how much to feed a fam­i­ly, sup­ply life’s neces­si­ties, pur­chase just enough leisure for some small degree of per­son­al ful­fil­ment?

As the mis­ery of Mon­ty Burns demon­strates, we have a sense of the 1% as eter­nal­ly unful­filled. He’s the wicked heir to more seri­ous trag­ic fig­ures like Charles Fos­ter Kane and Jay Gats­by. But satire is one thing, and desire, that linch­pin of the econ­o­my, is anoth­er.

“What we see on TV and what adver­tis­ers tell us we need would indi­cate there is no ceil­ing when it comes to how much mon­ey is need­ed for hap­pi­ness,” says Pur­due Uni­ver­si­ty psy­chol­o­gist Andrew T. Jebb, “but we now see there are some thresh­olds.” In short: mon­ey is a good thing, but there is such a thing as too much of it.

Jebb and his col­leagues from Pur­due and the Uni­ver­si­ty of Vir­ginia addressed ques­tions in their study “Hap­pi­ness, income sati­a­tion and turn­ing points around the world” like, “Does hap­pi­ness rise indef­i­nite­ly with income, or is there a point at which high­er incomes no longer lead to greater well­be­ing?” What they found in data from an inter­na­tion­al Gallup World Poll sur­vey of over 1.7 mil­lion peo­ple in 164 coun­tries varies wide­ly across the world.

Peo­ple in wealth­i­er areas seem to require more income for hap­pi­ness (or “Sub­jec­tive Well Being” in the social sci­ence ter­mi­nol­o­gy). In many parts of the world, high­er incomes, “beyond satiation”—a met­ric that mea­sures how much is enough—“are asso­ci­at­ed with low­er life eval­u­a­tions.” The authors also note that “a recent study at the coun­try lev­el found a slight but sig­nif­i­cant decline in life eval­u­a­tion” among very high earn­ers “in the rich­est coun­tries.”

You can see the wide vari­ance in hap­pi­ness world­wide in the “Hap­pi­ness” study. As Dan Kopf notes at Quartz, these research find­ings are con­sis­tent with those of oth­er researchers of hap­pi­ness and income, though they go into much more detail. Prob­lems with the method­ol­o­gy of these studies—primarily their reliance on self-report­ed data—make them vul­ner­a­ble to sev­er­al cri­tiques.

But, assum­ing they demon­strate real quan­ti­ties, what, on aver­age, do they tell us? “We found that the ide­al income point,” aver­aged out in U.S. dol­lars, “is $95,000 for [over­all life sat­is­fac­tion],” says Jebb, “and $60,000 to $75,000 for emo­tion­al well-being,” a mea­sure of day-to-day hap­pi­ness. These are, mind you, indi­vid­ual incomes and “would like­ly be high­er for fam­i­lies,” he says.

Peter Dock­rill at Sci­ence Alert sum­ma­rizes some oth­er inter­est­ing find­ings: “Glob­al­ly, it’s cheap­er for men to be sat­is­fied with their lives ($90,000) than women ($100,000), and for peo­ple of low ($70,000) or mod­er­ate edu­ca­tion ($85,000) than peo­ple with high­er edu­ca­tion ($115,000).”

Yes, the study, like those before it, shows that after the “sati­a­tion point,” hap­pi­ness decreas­es, though per­haps not to Mon­ty Burns lev­els of dis­sat­is­fac­tion. But where does this leave most of us in the new Gild­ed Age? Giv­en that “sati­a­tion” in the U.S. is around $105K, with day-to-day hap­pi­ness around $85K, the major­i­ty of Amer­i­cans fall well below the hap­pi­ness line. The medi­an salary for U.S. work­ers at the end of 2017 was $44, 564, accord­ing to the Bureau of Labor Sta­tis­tics. Man­agers and pro­fes­sion­als aver­aged $64,220 and ser­vice work­ers around $28,000. (As you might imag­ine, income inequal­i­ty diverged sharply along racial lines.)

And while the mid­dle class saw a slight bump in income in the last cou­ple years, medi­an house­hold income was still only $59,039 in 2016. How­ev­er, we mea­sure it the “mid­dle class… has been declin­ing for four decades,” admits Busi­ness Insid­er—“iden­ti­fy­ing with the mid­dle class is, in part, a state of mind” rather than a state of debt-to-income ratios. (One study shows that Mil­len­ni­als make 20% less than Baby Boomers did at the same age.) Mean­while, as wealth increas­es at the top, “the country’s bot­tom 20% of earn­ers became worse off.”

This may all sound like bad news for the hap­pi­ness quo­tient of the major­i­ty, if hap­pi­ness (or Sub­jec­tive Well Being) requires a cer­tain amount of mate­r­i­al secu­ri­ty. Maybe one pos­i­tive take­away is that it doesn’t require near­ly the amount of vast pri­vate wealth that has accu­mu­lat­ed in the hands of a very few peo­ple. Accord­ing to this research, sig­nif­i­cant­ly redis­trib­ut­ing that wealth might actu­al­ly make the wealthy a lit­tle hap­pi­er, and less Mr. Burns-like, even as it raised hap­pi­ness stan­dards a great deal for mil­lions of oth­ers.

Not only are high­er incomes “usu­al­ly accom­pa­nied by high­er demands,” as Jebb and his col­leagues conclude—on one’s time, and per­haps on one’s conscience—but “addi­tion­al fac­tors” may also play a role in decreas­ing hap­pi­ness as incomes rise, includ­ing “an increase in mate­ri­al­is­tic val­ues, addi­tion­al mate­r­i­al aspi­ra­tions that may go unful­filled, increased social com­par­isons,” etc. The long­stand­ing tru­ism about mon­ey not buy­ing love—or ful­fill­ment, mean­ing, peace of mind, what-have-you—may well just be true.

You can dig fur­ther into Andrew T. Jeb­b’s study here: “Hap­pi­ness, income sati­a­tion and turn­ing points around the world.”

Relat­ed Con­tent:

What Are the Keys to Hap­pi­ness?: Take “The Sci­ence of Well-Being,” a Free Online Ver­sion of Yale’s Most Pop­u­lar Course

Albert Einstein’s Ele­gant The­o­ry of Hap­pi­ness: It Just Sold for $1.6 Mil­lion at Auc­tion, But You Can Use It for Free

Will You Real­ly Achieve Hap­pi­ness If You Final­ly Win the Rat Race? Don’t Answer the Ques­tion Until You’ve Watched Steve Cutts’ New Ani­ma­tion

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness

MIT’s New Master’s Program Admits Students Without College and High School Degrees … and Helps Solve the World’s Most Pressing Problems


One of the cen­tral prob­lems of inequal­i­ty is that it per­pet­u­ates itself by nature. The inher­ent social cap­i­tal of those born in cer­tain places and class­es grants access to even more social cap­i­tal. Ques­tions of mer­it can seem mar­gin­al when the cre­den­tials required by elite insti­tu­tions prove inac­ces­si­ble to most peo­ple. In an admirable effort to break this cycle glob­al­ly, MIT is now admit­ting stu­dents to a grad­u­ate pro­gram in eco­nom­ics, with­out GRE scores, with­out let­ters of rec­om­men­da­tion, and with­out a col­lege degree.

Instead stu­dents begin with some­thing called a “Micro­Mas­ters” pro­gram, which is like “a method used in med­i­cine… ran­dom­ized con­trol tri­als,” reports WBUR. This entry­way removes many of the usu­al bar­ri­ers to access by allow­ing stu­dents to first “take rig­or­ous cours­es online for cred­it, and if they per­form well on exams, to apply for a master’s degree pro­gram on campus”—a degree in data, eco­nom­ics and devel­op­ment pol­i­cy (DEDP), which focus­es on meth­ods for reduc­ing glob­al inequal­i­ty.

 

 

Enroll­ment in the online Micro­Mas­ters cours­es began in Feb­ru­ary of last year (the next round starts on Feb­ru­ary 6, 2018), and the DEDP mas­ter’s pro­gram will start in 2019. “The world of devel­op­ment pol­i­cy has become more and more evi­dence-based over the past 10–15 years,” explains MIT pro­fes­sor of eco­nom­ics Ben Olken, who co-cre­at­ed the pro­gram with eco­nom­ics pro­fes­sors Esther Duflo and Abhi­jit Baner­jee. “Devel­op­ment prac­ti­tion­ers need to under­stand not just devel­op­ment issues, but how to ana­lyze them rig­or­ous­ly using data. This pro­gram is designed to help fill that gap.”

Duflo, co-founder of MIT’s Abdul Latif Jameel Pover­ty Action Lab (J‑PAL), explains the inno­va­tion of Micro­Mas­ters’ rad­i­cal­ly open admis­sions. (For any­one with access to the inter­net, that is, still a huge bar­ri­er for mil­lions world­wide): “Any­body could do that. At this point, you don’t need to have gone to col­lege. For that mat­ter, you don’t need to have gone to high school.” Stu­dents who are accept­ed after their ini­tial online course work will move into a “blend­ed” pro­gram that com­bines their pri­or work with a semes­ter on MIT’s cam­pus.

Micro­Mas­ters cours­es are priced on a slid­ing scale (from $100 to $1,000), accord­ing to what stu­dents can afford, and costs are nowhere near what tra­di­tion­al stu­dents pay—after hav­ing already paid, or tak­en loans, for a four-year degree, var­i­ous test­ing reg­i­mens, admis­sions costs, liv­ing expens­es, etc. The cur­rent pro­gram might fea­si­bly be scaled up to include oth­er fields in the future. Thus far, over 8,000 stu­dents in the world have enrolled in the Micro­Mas­ters pro­gram. “In total,” Duflo says, “there are 182 coun­tries rep­re­sent­ed,” includ­ing ten per­cent from Chi­na, a large group from India, and “even some from the U.S.”

Stu­dents enrolled in these cours­es design their own eval­u­a­tions of ini­tia­tives around the globe that address dis­par­i­ties in health­care, edu­ca­tion, and oth­er areas. Co-designed by the Pover­ty Action Lab and the Depart­ment of Eco­nom­ics, Micro­Mas­ters asks stu­dents to “grap­ple with some of the world’s most press­ing prob­lems,” includ­ing the prob­lem of access to high­er edu­ca­tion. You can view the require­ments and enroll at the MITx Micro­Mas­ters’ site. Read fre­quent­ly asked ques­tions and learn about the instruc­tors here. And here, lis­ten to WBUR’s short seg­ment on this fas­ci­nat­ing edu­ca­tion­al exper­i­ment.

Find more Micro­Mas­ters sub­jects in our col­lec­tion: Online Degrees & Mini Degrees: Explore Mas­ters, Mini Mas­ters, Bach­e­lors & Mini Bach­e­lors from Top Uni­ver­si­ties

Relat­ed Con­tent:

Arti­fi­cial Intel­li­gence: A Free Online Course from MIT

MIT Is Dig­i­tiz­ing a Huge Archive of Noam Chomsky’s Lec­tures, Papers and Oth­er Doc­u­ments & Will Put Them Online

Intro­duc­tion to Com­put­er Sci­ence and Pro­gram­ming: A Free Course from MIT 

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness

Robert Reich Makes His UC Berkeley Course on Wealth and Inequality in America Available on Facebook

Robert B. Reich served as Sec­re­tary of Labor under Pres­i­dent Bill Clin­ton and was lat­er named one of the 10 most effec­tive cab­i­net sec­re­taries of the 20th cen­tu­ry by TIME Mag­a­zine. Nowa­days, Reich teach­es cours­es on pub­lic pol­i­cy at UC Berke­ley, and uses his pop­u­lar Face­book page to dis­cuss pol­i­cy ques­tions with a much broad­er audi­ence. So here’s the next the log­i­cal step: This semes­ter, Reich is teach­ing a Berke­ley course on wealth and inequal­i­ty in Amer­i­ca, and he’s mak­ing the lec­tures them­selves avail­able on Face­book too. Watch the open­ing lec­ture above, and then check back in for new install­ments.

Note: Once you start play­ing the video, you might need to enable the audio in the low­er right hand cor­ner of the video play­er.

If you would like to sign up for Open Culture’s free email newslet­ter, please find it here. It’s a great way to see our new posts, all bun­dled in one email, each day.

If you would like to sup­port the mis­sion of Open Cul­ture, con­sid­er mak­ing a dona­tion to our site. It’s hard to rely 100% on ads, and your con­tri­bu­tions will help us con­tin­ue pro­vid­ing the best free cul­tur­al and edu­ca­tion­al mate­ri­als to learn­ers every­where. You can con­tribute through Pay­Pal, Patre­on, and Ven­mo (@openculture). Thanks!

Relat­ed Con­tent:

Robert Reich Debunks Three Eco­nom­ic Myths by Draw­ing Car­toons

Free Online Polit­i­cal Sci­ence Cours­es

Free: Lis­ten to John Rawls’ Course on “Mod­ern Polit­i­cal Phi­los­o­phy” (Record­ed at Har­vard, 1984)

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A Short Animated Introduction to Karl Marx

Is Karl Marx’s cri­tique of cap­i­tal­ism still rel­e­vant to the 21st cen­tu­ry? Can we ever read him inde­pen­dent­ly of the move­ments that vio­lent­ly seized state pow­er in his name, claim­ing to rep­re­sent the work­ers through the sole will of the Par­ty? These are ques­tions Marx­ists must con­front, as must all seri­ous defend­ers of cap­i­tal­ism, who can­not afford to ignore Marx. He under­stood and artic­u­lat­ed the prob­lems of polit­i­cal econ­o­my bet­ter than any the­o­rist of his day and posed a for­mi­da­ble intel­lec­tu­al chal­lenge to the val­ues lib­er­al democ­ra­cies claim to espouse, and those they actu­al­ly prac­tice through eco­nom­ic exploita­tion, per­pet­u­al rent-seek­ing, and the alien­at­ing com­mod­i­fi­ca­tion of every­thing.

In his School of Life video explain­er above, Alain de Bot­ton sums up the received assess­ment of Com­mu­nist his­to­ry as “dis­as­trous­ly planned economies and nasty dic­ta­tor­ships.” “Nev­er­the­less,” he says, we should view Marx “as a guide, whose diag­no­sis of capitalism’s ills helps us to nav­i­gate toward a more promis­ing future”—the future of a “reformed” cap­i­tal­ism. No Marx­ist would ever make this argu­ment; de Botton’s video appeals to the skep­tic, new to Marx and not whol­ly inoc­u­lat­ed against giv­ing him a hear­ing. His ideas get boiled down to some most­ly uncon­tro­ver­sial state­ments: Mod­ern work is alien­at­ing and inse­cure. The rich get rich­er while wages fall. Such the­ses have attained the sta­tus of self-evi­dent tru­isms.

More inter­est­ing and provoca­tive is Marx’s (and Engels’) notion that cap­i­tal­ism is “bad for cap­i­tal­ists,” in that it pro­duces the repres­sive, patri­ar­chal domin­ion of the nuclear fam­i­ly, “fraught with ten­sion, oppres­sion, and resent­ment.” Addi­tion­al­ly, the impo­si­tion of eco­nom­ic con­sid­er­a­tions into every aspect of life ren­ders rela­tion­ships arti­fi­cial and forms of life sharply con­strained by the demands of the labor mar­ket. Here Marx’s eco­nom­ic cri­tique takes on its sub­tly rad­i­cal fem­i­nist dimen­sion, de Bot­ton says, by claim­ing that “men and women should have the per­ma­nent option to enjoy leisure,” not sim­ply the equal oppor­tu­ni­ty to sell their labor pow­er for equal amounts of inse­cu­ri­ty.

The video won’t sway staunch­ly anti-com­mu­nist minds, but it might make some view­ers curi­ous about what exact­ly it was Marx had to say. Those who turn to his mas­ter­work, Das Kap­i­tal, are like­ly to give up before they reach the twists and turns of the argu­ments de Bot­ton out­lines in broad strokes. The first and most famous vol­ume is hard going with­out a guide, and you’ll find few­er bet­ter than David Har­vey, Pro­fes­sor of Anthro­pol­o­gy and Geog­ra­phy at the City Uni­ver­si­ty of New York’s Grad­u­ate Cen­ter.

Harvey’s Com­pan­ion to Marx’s Cap­i­tal has guid­ed read­ers through the text for years, and his lec­tures on Marx have done so for stu­dents going on four decades. In the video above, see an intro­duc­tion to Harvey’s lec­ture series on vol­ume one of Marx’s Cap­i­tal, and at our pre­vi­ous post, find com­plete videos of his full lec­ture series on Vol­umes One, Two, and part of Vol­ume Three. Har­vey doesn’t claim that a kinder, gen­tler cap­i­tal­ism can be found in Marx. But as to the ques­tion of whether Marx is still rel­e­vant to the vast­ly accel­er­at­ed, tech­no­crat­ic cap­i­tal­ism of the present, he would unequiv­o­cal­ly answer yes.

Relat­ed Con­tent:

David Harvey’s Course on Marx’s Cap­i­tal: Vol­umes 1 & 2 Now Avail­able Free Online

6 Polit­i­cal The­o­rists Intro­duced in Ani­mat­ed “School of Life” Videos: Marx, Smith, Rawls & More

What Makes Us Human?: Chom­sky, Locke & Marx Intro­duced by New Ani­mat­ed Videos from the BBC

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness

How Isaac Newton Lost $3 Million Dollars in the “South Sea Bubble” of 1720: Even Geniuses Can’t Prevail Against the Machinations of the Markets

The Aris­totelian notion of “man” as a “ratio­nal ani­mal” has seen its share of detrac­tors, from the Cyn­ics to Bertrand Rus­sell to near­ly the whole of Post­struc­tural­ist thought. Leave it up to Oscar Wilde to com­press the debate between intel­lect and pas­sion into a pithy apho­rism: “Man is a ratio­nal ani­mal who always los­es his tem­per when he is called upon to act in accor­dance with the dic­tates of rea­son.”

We no longer need clever ver­bal barbs to refute too-opti­mistic assess­ments of human behav­ior. Eco­nom­ics is catch­ing up: we have the lan­guage of neu­ro­science and psy­chol­o­gy, which con­sis­tent­ly tells us that humans decid­ed­ly do not behave ratio­nal­ly very often, but are dri­ven by bias and biol­o­gy in inex­plic­a­ble ways. And for over a hun­dred years now, we’ve known that the clock­work New­ton­ian view of the phys­i­cal uni­verse turns out be a much messier and inde­ter­mi­nate affair, as does the uni­verse of the human mind.

Why, then, has so much eco­nom­ic the­o­ry oper­at­ed with a kind of dogged Aris­totelian­ism, insist­ing that the units of cap­i­tal­ist soci­ety, the work­ers, man­agers, investors, con­sumers, own­ers, renters, spec­u­la­tors, etc. behave in pre­dictable ways? We have case after case show­ing that intel­li­gence and crit­i­cal rea­son­ing often have lit­tle to do with suc­cess or fail­ure in the mar­ket. In such cas­es, how­ev­er, one often hears the “mad­ness of crowds” or oth­er clich­es invoked as an expla­na­tion.

To illus­trate, mar­ket reporters and busi­ness writ­ers have seized upon the sto­ry of Isaac Newton’s spec­tac­u­lar rise and fall in the so-called “South Sea Bub­ble” of 1720. We find the sto­ry in Ben­jamin Graham’s 1949 clas­sic The Intel­li­gent Investor, a wide­ly-read book that attrib­ut­es the irra­tional­i­ty of mar­ket sys­tems to an anthro­po­mor­phic enti­ty named “Mr. Mar­ket.”

Gra­ham writes,

Back in the spring of 1720, Sir Isaac New­ton owned shares in the South Sea Com­pa­ny, the hottest stock in Eng­land. Sens­ing that the mar­ket was get­ting out of hand, the great physi­cist mut­tered that he ‘could cal­cu­late the motions of the heav­en­ly bod­ies, but not the mad­ness of the peo­ple.’ New­ton dumped his South Sea shares, pock­et­ing a 100% prof­it total­ing £7,000. But just months lat­er, swept up in the wild enthu­si­asm of the mar­ket, New­ton jumped back in at a much high­er price — and lost £20,000 (or more than $3 mil­lion in [2002–2003’s] mon­ey. For the rest of his life, he for­bade any­one to speak the words ‘South Sea’ in his pres­ence.

The quo­ta­tion in bold may or may not have been uttered by New­ton, but the events Gra­ham describes did indeed hap­pen. As the Wall Street Jour­nal’s Jason Zwieg relates, Uni­ver­si­ty of Min­neso­ta pro­fes­sor Andrew Odlyzko found that “New­ton had shift­ed from a pru­dent investor with his mon­ey spread across sev­er­al secu­ri­ties to a spec­u­la­tor who had plunged essen­tial­ly all of his cap­i­tal into a sin­gle stock. The great sci­en­tist was chas­ing hot per­for­mance as des­per­ate­ly as a day trad­er in 1999 or many bit­coin buy­ers in 2017.” (Odlyzko esti­mates New­ton’s loss­es clos­er to $4 mil­lion.) Per­haps it was not a metaphor­i­cal “Mr. Mar­ket” who cost New­ton up to 77% “on his worst pur­chas­es,” nor was it wide­spread “wild enthusiasm”—the mass move­ment of pas­sion that Enlight­en­ment philoso­phers so feared.

Per­haps it was New­ton him­self who, Ele­na Holod­ny writes at Busi­ness Insid­er, “let his emo­tions get the best of him, and got swayed by the irra­tional­i­ty of the crowd.” Maybe it’s more accu­rate to say New­ton suc­cumbed to greed when the bub­ble expand­ed. “Through­out his­to­ry,” Bar­bara Kollmey­er writes at Mar­ket Watch in her inter­view with author Richard Dale, “people—especially those at the top rung of society—have been greedy and gullible par­tic­i­pants in finan­cial bub­bles. And Sir Isaac New­ton was only human, after all.” (How many at the top rung of soci­ety fell prey to Bernie Madoff’s schemes? And a cen­tu­ry before the South Sea Bub­ble, hun­dreds of wealthy investors lost their shirts in the Dutch Tulip Bulb craze.)

Some busi­ness writ­ers, like invest­ment edi­tor Richard Evans at The Tele­graph, rec­om­mend a cal­cu­la­ble for­mu­la to avoid los­ing a for­tune in bub­bles, advice that takes ratio­nal agency for grant­ed. Per­haps it should not. In addi­tion to cit­ing the con­ta­gion of crowds, near­ly every dis­cus­sion of Newton’s fol­ly allows that a fail­ure of emo­tion­al dis­ci­pline played a sig­nif­i­cant role. Ben­jamin Gra­ham invokes anoth­er Aris­totelian notion—the idea that “char­ac­ter” counts as much or more than intel­li­gence when it comes to invest­ing. “The investor’s chief prob­lem,” he writes, “and even his worst enemy—is like­ly to be him­self.”

Far few­er com­menters note that the South Sea ven­ture was itself a fail­ure of char­ac­ter from its incep­tion. The com­pa­ny had secured an exclu­sive monop­oly on trade with South Amer­i­ca; much of that trade involved sell­ing slaves. It is also the case that the com­pa­ny arti­fi­cial­ly inflat­ed its stock prices, and col­lud­ed with sev­er­al MPs in insid­er trad­ing schemes. The so-called “Bub­ble Act” of Par­lia­ment in 1720, pre­sum­ably passed to pre­vent crash­es like the one that dev­as­tat­ed New­ton, turned out to be cor­po­rate give­away. The terms of the act had been dic­tat­ed by the South Sea Com­pa­ny in order to pre­vent oth­er com­pa­nies from poach­ing their investors. Although these cir­cum­stances are well-known to eco­nom­ic his­to­ri­ans, they rarely make their way into com­men­tary on Newton’s great loss.

Econ­o­mists instead tend to blame abstrac­tions for eco­nom­ic events like the South Sea Bub­ble, or they blame the over­reach­ing prof­it-seek­ing of investors, and maybe for good rea­son. The oth­er expla­na­tions haunt the mar­gins: the inher­ent­ly exploita­tive nature of most forms of cor­po­rate cap­i­tal­ism, and the cor­rup­tion and col­lu­sion between the state and pri­vate enter­prise that inhibits fair com­pe­ti­tion and makes it impos­si­ble for investors to eval­u­ate the sit­u­a­tion trans­par­ent­ly. For all of his sci­en­tif­ic and math­e­mat­i­cal genius, Isaac New­ton was no exception—he was just as sub­ject to irra­tional greed as the next investor, and to the preda­to­ry machi­na­tions of “mar­ket forces.”

Relat­ed Con­tent:

In 1704, Isaac New­ton Pre­dicts the World Will End in 2060

Isaac New­ton Cre­ates a List of His 57 Sins (Cir­ca 1662)

Sir Isaac Newton’s Papers & Anno­tat­ed Prin­cip­ia Go Dig­i­tal

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness

What Actually Is Bitcoin?: Princeton’s Free Online Course “Bitcoin and Currency Technologies” Provides Much-Needed Answers

“Don’t Under­stand Bit­coin?” asked the head­line of a recent video from Click­hole, the Onion’s viral-media par­o­dy site. “This Man Will Mum­ble an Expla­na­tion at You.” The inex­plic­a­ble hilar­i­ty of the mum­bling man and his 72-sec­ond expla­na­tion of Bit­coin con­tains, like all good humor, a sol­id truth: most of us don’t under­stand Bit­coin, and the sim­plis­tic infor­ma­tion we seek out, for all we grasp of it, might as well be deliv­ered unin­tel­li­gi­bly. A few years ago we fea­tured a much clear­er three-minute expla­na­tion of that best-known form of cryp­tocur­ren­cy here on Open Cul­ture, but how to gain a deep­er under­stand­ing of this tech­nol­o­gy that, in one form or anoth­er, so many of us will even­tu­al­ly use?

Con­sid­er join­ing “Bit­coin and Cur­ren­cy Tech­nolo­gies,” a free course from Cours­era taught by sev­er­al pro­fes­sors from Prince­ton Uni­ver­si­ty, includ­ing com­put­er sci­en­tist Arvind Narayanan, whose Prince­ton Bit­coin Text­book we fea­tured last year.

The eleven-week online course (class­room ver­sions of whose lec­tures you can check out here) just began, but you can still eas­i­ly join and learn the answers to ques­tions like the fol­low­ing: “How does Bit­coin work? What makes Bit­coin dif­fer­ent? How secure are your Bit­coins? How anony­mous are Bit­coin users? What deter­mines the price of Bit­coins? Can cryp­tocur­ren­cies be reg­u­lat­ed? What might the future hold?” All of those, you’ll notice, have been raised more and more often in the media late­ly, but sel­dom sat­is­fac­to­ri­ly addressed.

“Real under­stand­ing of the eco­nom­ic issues under­ly­ing the cryp­tocur­ren­cy is almost nonex­is­tent,” writes Nobel-win­ning econ­o­mist Robert J. Shiller in a recent New York Times piece on Bit­coin. “It is not just that very few peo­ple real­ly com­pre­hend the tech­nol­o­gy behind Bit­coin. It is that no one can attach objec­tive prob­a­bil­i­ties to the var­i­ous pos­si­ble out­comes of the cur­rent Bit­coin enthu­si­asm.” Take Prince­ton’s course, then, and you’ll pull way ahead of many oth­ers inter­est­ed in Bit­coin, even allow­ing for all the still-unknow­able unknowns that have caused such thrilling and shock­ing fluc­tu­a­tions in the dig­i­tal cur­ren­cy’s eight years of exis­tence so far. All of it has cul­mi­nat­ed in the cur­rent craze Shiller calls “a mar­velous case study in ambi­gu­i­ty and ani­mal spir­its,” and where ambi­gu­i­ty and ani­mal spir­its rule, a lit­tle intel­lec­tu­al under­stand­ing cer­tain­ly nev­er hurts.

Enroll free in “Bit­coin and Cur­ren­cy Tech­nolo­gies” here. Find oth­er relat­ed cours­es on cyrp­tocur­ren­cy and blockchain here.

Relat­ed Con­tent:

Bit­coin, the New Decen­tral­ized Dig­i­tal Cur­ren­cy, Demys­ti­fied in a Three Minute Video

The Prince­ton Bit­coin Text­book Is Now Free Online

Cryp­tocur­ren­cy and Blockchain: An Intro­duc­tion to Dig­i­tal Currencies–A Free Online Cours­es from the Uni­ver­si­ty of Penn­syl­va­nia

Free Online Economics/Finance Cours­es

1,700 Free Online Cours­es from Top Uni­ver­si­ties

Based in Seoul, Col­in Mar­shall writes and broad­casts on cities and cul­ture. His projects include the book The State­less City: a Walk through 21st-Cen­tu­ry Los Ange­les and the video series The City in Cin­e­ma. Fol­low him on Twit­ter at @colinmarshall or on Face­book.

Will You Really Achieve Happiness If You Finally Win the Rat Race? Don’t Answer the Question Until You’ve Watched Steve Cutts’ New Animation

Illus­tra­tor Steve Cutts sets his lat­est ani­ma­tion, “Hap­pi­ness,” in a teem­ing urban envi­ron­ment, with hun­dreds of near iden­ti­cal car­toon rats stand­ing in for human drudges in an unful­fill­ing, and not unfa­mil­iar race.

Packed sub­way cars, a bom­bard­ment of adver­tis­ing, soul-dead­en­ing office jobs, and Black Fri­day sales are just a few of the indig­ni­ties Cutts’ rodents are sub­ject­ed to, to the tune of Bizet’s “L’amour est un oiseau rebelle.”

Ram­pant over-consumption—a major pre­oc­cu­pa­tion for this artist—offers illu­so­ry relief, and a great deal of fun for view­ers with the time to hit pause, to bet­ter savor the grim details.

The max­i­mal­ist frames read like a grat­i­fy­ing per­ver­sion of Richard Scarry’s relent­less­ly sun­ny Busy­town. As with Cutts’ 80s-throw­back Simpson’s couch gag: pop-cul­ture ref­er­ences and visu­al input whip by at sub­lim­i­nal warp speed. 

They may also serve as an anti­dote to the sort of mes­sag­ing we’re con­stant­ly on the receiv­ing end of, whether we live in city, coun­try or some­where in-between. Check out the scene as Cutts pans up from the sub­way plat­form, 52 sec­onds in:

The panty-clad female mod­el for Blah cologne’s fash­ion­ably black and white ad is ema­ci­at­ed near­ly to the point of death.

“You’re bet­ter than laces” flat­ters the lat­est (lace­less) shoe from a swoosh-bedecked footwear man­u­fac­tur­er, while a radi­a­tor-col­ored bev­er­age floats above the mot­to “Just drink it, morons.”

Krispo Flakes fight depres­sion with “the bits oth­er cere­als don’t want.”

Heav­en help us all, there’s even a poster for TRUMP The Musi­cal.

This freeze-frame scruti­ny could make an excel­lent activ­i­ty for any class where mid­dle and high school­ers are encour­aged to think crit­i­cal­ly about their role as con­sumers.

As Cutts, a one-time employ­ee of the dig­i­tal mar­ket­ing agency, Iso­bar, who con­tributed to cam­paigns for such glob­al giants as Coca-Cola, Google, Reebok, and Toy­ota, told Reverb Press in 2015:

These are things that affect us all on a fun­da­men­tal lev­el so nat­u­ral­ly they’re a main focus for a lot of my work. Human­i­ty has the pow­er to be great in so many ways and yet at the same time we are fun­da­men­tal­ly flawed. I think it’s the con­flict between these two that fas­ci­nates me the most. As a race of beings we’ve made incred­i­ble achieve­ments in such a short space, but at the same time we seem so over­whelm­ing­ly intent on destroy­ing our­selves and every­thing around us. It would be very inter­est­ing to see where we’ll be in a hun­dred years. The term insan­i­ty is intrigu­ing – it’s almost like we’re encour­aged to act in a way that seems gen­uine­ly insane when you look at it objec­tive­ly, but it’s often accept­ed as nor­mal right now. I think we will have to evolve beyond our cur­rent think­ing and way of doing things if we want to sur­vive.

See more of Cutts’ ani­mat­ed work here. And while he doesn’t go out of his way to hype his online store, a gallery qual­i­ty print of The Rat Trap would make a fan­tas­tic gift from your cubi­cle mate’s Secret San­ta. (HURRY! TIME IS RUNNING OUT!!!)

Relat­ed Con­tent:

The Employ­ment: A Prize-Win­ning Ani­ma­tion About Why We’re So Dis­en­chant­ed with Work Today

Bertrand Rus­sell & Buck­min­ster Fuller on Why We Should Work Less, and Live & Learn More

Charles Bukows­ki Rails Against 9‑to‑5 Jobs in a Bru­tal­ly Hon­est Let­ter (1986)

Ayun Hal­l­i­day is an author, illus­tra­tor, the­ater mak­er and Chief Pri­ma­tol­o­gist of the East Vil­lage Inky zine.  Fol­low her @AyunHalliday.

Christopher Hitchens Dismisses the Cult of Ayn Rand: There’s No “Need to Have Essays Advocating Selfishness Among Human Beings; It Requires No Reinforcement”

Charges of hypocrisy, con­tra­dic­tion, “flip-flop­ping,” etc. in pol­i­tics are so much mud thrown at the cas­tle walls. Unless the peas­ants gath­er in large enough num­bers to storm the palace and depose their lords, their right­eous­ness avails them noth­ing. What does it mat­ter to the cur­rent par­ty in pow­er, for example—who wears the nation­al flag like a cape and has decid­ed the civ­il reli­gion and its Evan­gel­i­cal vari­ety are one in the same—that its most-admired role mod­el and (alleged) fix­er is a cor­rupt Russ­ian auto­crat who mur­ders jour­nal­ists (or a Con­fed­er­ate gen­er­al who led the armies of a trea­so­nous slave state)?

So it is, on and on, with the polit­i­cal class.

Take Alan Greenspan, chair­man of the Fed­er­al Reserve from 1987 to 2006. Dur­ing these years, he was wide­ly hailed as a major pow­er behind the throne, no mat­ter the poli­cies of those who occu­pied it. He was “oblig­ed to report,” Christo­pher Hitchens wrote in Van­i­ty Fair in 2000, “to Con­gress only twice a year, at for­mal occa­sions where he is received with the def­er­ence that was once accord­ed the Emper­or of Japan.” I well remem­ber the dowdy fris­son accom­pa­ny­ing those appear­ances in the 90s, the Bill Clin­ton bub­ble years. Hitchens only slight­ly exag­ger­ates. But some­how, Greenspan retained this guru-like aura despite the fact that his posi­tion vio­lat­ed his sin­cere­ly-held beliefs as a mem­ber, he him­self told Hitchens, of Ayn Rand’s “inner cir­cle”

As Hitchens notes in the grainy video clip above, “a state Fed­er­al Reserve Bank is not part of the Lib­er­tar­i­an pro­gram, though Mr. Greenspan seems a bit iffy about this self-evi­dent propo­si­tion.” In addi­tion to cham­pi­oning athe­ism and abor­tion rights, Rand, Greenspan’s “intel­lec­tu­al guru,” defined the rigid ide­o­log­i­cal dis­dain for gov­ern­ment med­dling in mar­kets and social spend­ing of any kind. Yet she end­ed her days on the gov­ern­ment dime. But there are no con­tra­dic­tions for pur­vey­ors of theod­i­cies. Ran­di­ans, or “Objec­tivists,” if they pre­fer, must know that to every­one out­side the cir­cle, the phi­los­o­phy looks like eth­i­cal­ly-bank­rupt cult log­ic, wish­ful think­ing eas­i­ly dis­card­ed when incon­ve­nient. Still, adepts will write to tell us that if we only grasped the gnos­tic rea­son­ing of such-and-such argu­ment, then we too could pierce the veil.

Hitchens dis­pens­es with this pre­tense, not as an anar­cho-com­mu­nist rad­i­cal but as a some­time neo­con­ser­v­a­tive hawk and some­time admir­er of Rand (or at least a knowl­edge­able read­er of her work). “I have some respect for the ‘Virtue of Self­ish­ness,’” he goes on to say in his aside on Rand above—which occurred dur­ing a lec­ture called “The Moral Neces­si­ty of Athe­ism” at Sewa­nee Uni­ver­si­ty in 2004. (In his Van­i­ty Fair essay, Hitchens pro­nounced him­self a “Rand buff.”) And yet, the title of Rand’s col­lec­tion of essays pro­vides him with the rhetor­i­cal essence of his cri­tique, one drawn from a dif­fer­ent strain of virtue—of a reli­gious vari­ety, even. After dis­miss­ing Rand on lit­er­ary grounds, he says:

I don’t think there’s any need to have essays advo­cat­ing self­ish­ness among human beings; I don’t know what your impres­sion has been, but some things require no fur­ther rein­force­ment.

The urbane Hitchens goes on to tell an off-col­or anec­dote about Lil­lian Hell­man with a moral­is­tic under­tone, gets a laugh, and piv­ots to a much old­er the­o­log­i­cal con­flict to bring his point home.

So to have a book stren­u­ous­ly rec­om­mend­ing that peo­ple be more self-cen­tered seems to me, as the Angli­can Church used to say in its cri­tique of Catholi­cism, a work of super-arro­ga­tion. It’s too stren­u­ous.

It’s try­ing too hard, that is, to con­vince us, and itself, per­haps, that its super­sti­tions, self-defens­es, and desires are nat­ur­al law. Rand’s belief sys­tem has so lit­tle intel­lec­tu­al cur­ren­cy among thinkers on the left that few peo­ple spend any time both­er­ing to refute it. But Hitchens did the polit­i­cal cen­ter a ser­vice when he took on defend­ers of Ran­di­an­ism in the media, such as he does in the debate below with David Frum, the now infa­mous neo­con­ser­v­a­tive Cana­di­an speech­writer for George W. Bush. Those who think the health­care debate began with the elec­tion of Barack Oba­ma may be sur­prised to see it con­duct­ed in almost the very same terms in 1996.

Frum defends a ver­sion of the lib­er­tar­i­an view, Hitchens a social demo­c­ra­t­ic per­spec­tive. When Rand’s name inevitably comes up near the end of the dis­cus­sion (4:40), Hitchens artic­u­lates the same views: “I always thought it quaint, and rather touch­ing,” he says with dry irony, “that there is in Amer­i­ca a move­ment that thinks peo­ple are not yet self­ish enough…. It’s some­what refresh­ing to meet peo­ple who man­age to get through their day actu­al­ly believ­ing that.” Like many oth­ers, Hitchens embod­ied a num­ber of con­tra­dic­tions. Among them, per­haps, was his staunch, almost Catholic belief—despite his stren­u­ous objec­tion to religion—that self­ish­ness… too much self­ish­ness, a val­oriza­tion of self­ish­ness, a cult of self­ish­ness… is self-evi­dent­ly a rather sin­ful thing.

Relat­ed Con­tent:

When Ayn Rand Col­lect­ed Social Secu­ri­ty & Medicare, After Years of Oppos­ing Ben­e­fit Pro­grams

Christo­pher Hitchens Cre­ates a Revised List of The 10 Com­mand­ments for the 21st Cen­tu­ry

Flan­nery O’Connor: Friends Don’t Let Friends Read Ayn Rand (1960)

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness

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