Monthly Archives: May 2007

No, no, and double no! Well, maybe.

Spotted this object of some curiosity. One Chris Hedges, NYT Middle East guy, debates Sam Harris on religion at UCLA. Hedges actually claims that monotheistic religion is responsible for the open society, viz

This individualism—the belief that we can exist as distinct beings from the tribe, or the crowd, and that we are called on as individuals to make moral decisions that at times defy the clamor of the tribe or the nation—is a gift of the Abrahamic faiths.  This sense of individual responsibility is coupled with the constant injunctions in Islam, Judaism and Christianity for a deep altruism.  And this laid the foundations for the open society.  This individualism is the central doctrine and most important contribution of monotheism.  We are enjoined, after all, to love our neighbor, not our tribe.  This empowerment of individual conscience is the starting point of the great ethical systems of our civilization.  The prophets—and here I would include Jesus—helped institutionalize dissent and criticism.  They initiated the separation of powers.  They reminded us that culture and society were not the sole prerogative of the powerful, that freedom and indeed the religious life required us to often oppose and defy those in authority.

First I am flabbergasted, think to myself: what a dick, clearly never heard a goddam thing about Spinoza (my opinions about anyone are coloured about whether they have heard, written about or othewise engaged with Spinoza, just deal with it, I’m not going to stop). Tell that shit to Copernicus. Then I think: he’s a bit down on the classics. Yeah, they killed Socrates but didn’t Plato, essentially Socrates’ bitch, get a lot of attention? Isn’t Aristotle all about empiricism, reason, free enquiry?

Then I think, well, actually. . .  Spinoza was an exiled jew who lived in a christian country. He straddled 2 of the “sandbox” religions. Hedges defines his own idea of “religion” as something outside the authoritarian, providential god structure of organised faiths. It’s about thinking of things that are eternal, outside the world, and making decisions about things you cannot see. If you deal with him solely on those terms (Sam Harris doesn’t, and points out in a bitter rebuttal that billions do not take this very limited view of religion), then I can’t really fault what he’s saying. In my own way I guess I am religious about my faith in limited reason. Spinoza called himself the most “pious” and “religious” of men; his faith was in logic, Logos, the laws of cause and effect which make the universe possible. Check out this fascinating objet trouvé (trouvé, like many good things, by Andrew Sullivan) on Einstein’s own intellectualism, his “Spinozist monism”, by Robert Oppenheimer. I don’t know whether that’s really what Hedges is going on about. But if it is, then I am not going to disagree with him.

Right, said TED

Someone called The Epicurean Dealmaker (TED), found via Felix Salmon’s finance blog at Condé Nast’s Portfolio magazine, got me thinking. Now I think I like this TED guy, not least for his slavish adherence to a dead philosopher, and not just because the one he chose is the classical philosopher most like MY dead philosopher, who too “considered an imperturbable emotional calm the highest good and . . . held intellectual pleasures superior to transient sensualism.” He also, like me, has no readers.

Anyway, one of the interesting things that exercises Thinking Minds in the money business at the moment is the sheer resilience of the markets, for so long, in the face of:

  • the lack of any follow-through from the suprime collapse,
  • the blowing-up of highly levered multi-zillion hedge funds like Amaranth;
  • the noticeable lack of any serious emerging market financial crisis (unless you count Iceland) in the 9-10 years since the last Asian meltdown;
  • the refusal of stocks to freak out in the face of both rising inflation and slowing economic growth in the US,
  • the carry trade seems largely over, the USD collapse has seen to that
  • blah blah blah etc etc etc ad infinitum if not nauseam (god cues stockmarket crash, right now, just to serve me right for my lack of respectful capitalisation).

Yes, there was the 2000-2002 bear market, but if you look at e.g. the Dow, the FTSE, and a whole bunch of other indices, the long term uptrends from the 1980s are pristine, intact, and enticing.

Sadly, most Thinking Minds in the market tend to be bearish. It always seems smarter to be negative about stockmarkets, as the vast majority of investors (qua investors) sort of have to be bullish, duh, and smart people have got to go against the crowd, if only because if they don’t, no-one will know how smart they’ve been when they’re proven right. The Thinking Minds at the FT (who never had an actual, money position on anything in their desk-bound lives) are consistently bearish in their stentorian editorials and their ridiculous LEX column. Those arrogant morons at the Economist are, too. We are conditioned to think of them as smart.

There also exists, however, a semi-smart argument explaining the puzzling strength, which said TED links to, put forward by Nobel Prize winner and spectacular LCTM hedge-fund loser Robert Merton. He believes that the resilience of the market comes from the huge increase in derivative volumes. Everyone uses them. I use them. They are cool. They transfer risk, which would otherwise have gathered up in concentrated pools, into many hands. A shock which would have wiped out a sector of the market in the past, causing knock on effects throughout the financial system, merely succeeds in blowing up a few. The rest of us suffer minor losses, shrug, have lunch, and go and buy Pets.com stock next day. 

TED doesn’t buy it. Or rather he sees the point but remains sceptical.

But note his (Merton’s) critical distinction that derivatives “transfer” risk. They do not eliminate it. . . people argue that this broad-based, system-wide transfer of risk has indeed made the world’s financial markets safer and better able to withstand shocks. . . But can we say that systemwide risk has indeed been reduced? To say that convincingly, you would have to argue that the hedge funds and others buying credit risk are somehow “better owners” of such risks.

TED fears they are not, and worries that there might be, somewhere out there, “correlated pools” of risk waiting to blow up in the faces of the “horses asses”, the hedge fund managers who own them. It is a cleverer rebuttal of the semi-intellectual bulls than you will read in the Pearson-owned rags above. Anyway: I have 2 points.

1) We do not need the horses arses to be better owners of risk. We only need another group of equally ridiculous idiots to bet on the other side. The beauty of the credit default market, for instance, is that what was once only a destroyer of wealth, a corporate bankruptcy, can be the source of a great many speculative fortunes. Maybe not enough wealth is created to offset the destruction of a really big blowup, but it’s a start.

2), and this is less easy to explain pithily, I have an idea in my head that the increasing complexity of the financial system creates extra resiliency. It is hard to argue that something we understand less and less can be more stable, but that is what I think. I am beginning to view markets as enormous, self-sustaining computing entities, which compute nothing but themselves. They exhibit some of the traits of modern, distributed computing. We could speak of ”multiple cores”; bond markets and equity markets may not be discrete, but each has a different set of practitioners who rarely talk with each other, who necessarily interact, but may sometimes do so out of differing motives which generate diferentiated outcomes. Inverted yield curves have predicted recession for some time now; equity markets have been consistently, and rightly (so far) bullish on corporate earnings. We can add the various derivative markets to the mix.

Adding to the complexity, where before in say 1987 the vast majority of the market was plain vanilla long-only, we have vastly different approaches to investing all coexisting at once: macro funds take equity positions no vanilla long short manager could justify on fundamentals; god knows what strategies the infinite number of quants out there are following right now; I know most of my current positions are shorted by someone else, I can ask my stock lending department, who do brisk business; someone is crossing or writing the options I buy; speculative default protection buyers hover, vulture like, over the very names value longs are thinking will make their fortunes; Chinese domestic guys bid PEs up to the 40s, 50s and 70s, while Hong Kong investors won’t touch largely the same type of equity stories over 20x next year. I could go on. There’s a lot of stuff happening all at once; I am not saying there hasn’t been in the past. There is just more and more of it, in more places, in a bewildering display of variety, calculating clearing prices, providing shock-dampening liquidity to the participants.

The craziest thing of all is how in this system expectations adjust, how the perceived behaviours of the participants change the behaviours themselves. This is where things get whacky in my head, and I have to stop with my complex computing metaphor.  The power management system doesn’t try to screw around with the graphics processor.

Maybe someone gets to read this one day. I am off to bed now, I have to lie down. I hope I made my point.

More stuff to blog, no effing time

Things I wanted to write about this week, and still hope to:

  • Allan Bloom is (or rather was) NOT, as previously advertised, a dick. I apologise for that. Although he did like them. I finished The Closing of the American Mind and understood and appreciated the thesis. Some small nits to pick, but a valuable thing to read and internalise as to why we have forgotten not just Spinoza, but the foundation of classical liberal thought itself. We see the results around us.
  •  It is clear I need to understand more about the nature of information and entropy (see comments), so I read a book about it. Seth Lloyd says the universe is a quantum computer whose computations are the movements of information that define the world we experience. Mixing this in with Spinoza’s conception of god and nature, and the thesis that god is information itself, seems a very promising avenue for the Spinozist to amble down. God as Multivac.
  • If the universe, or any spontaneously generated complex system, can be thought of as a type of computer, with bits and ops, which can sometimes halt or crash, then surely so can financial markets. Information theory, and the 2nd Law of Thermodynamics, would also seem to apply here. Is the increasing complexity and multi-core built-in redundancies of financial markets, and thereby their computational power, one of the factors behind the amazing stability of the global financial system in the past 20 years? Could it even be a quantum computer? Probably not. Probably a multi-core Santa Rosa. How would financial markets perform AND, NOT and COPY ops? Can I make money off this?

More on these when I have time.

Al Gore is our Running Dog

I have been trapped in the USA on business with only a Mac, my mum’s 2002 iBook, no less, for the past week. The fucking thing wouldn’t let me post, that idiot browser program, Safari, kept crashing. Anyway, lots happened, great thoughts rippled across my frontal lobes, and I was unable to blog any of it. And seeing as how useless my dear colleague Bento is, you have been left alone, poor people, without your Spinozan guides.

 First up, I note we are too negative in our categories here; Stupid Cartesians and Barbarians are everywhere, but what if we come across someone who Got It, who we would want to applaud and encourage? We clearly need a new blogging category. May I suggest “fellow Collegiant”? In C17th Holland, the Collegiants were a grouping of disaffected Remonstrants, Mennonites, and other non-Calvinistic believers who met at formal biweekly reunions called “Colleges”, to discuss and pray in a wholly non-authoritarian, unstructured context. It is important to note that Spinozists do not equal Collegiants. Spinoza had a core group of devoted friends, many of whom seem to have met in Collegiant circles, who started off as members of an informal Cartesian discussion group. Nadler writes:

. . . the scientia nova was a frequent topic of conversation among his circle of friends in Amsterdam. They seem to have met on a regular basis to discuss philosophical and religious ideas, with Spinoza — perhaps because of his recent experience at (the University of) Leiden, but also simply because he was their intellectual superior — acting as a kind of resident, if often critical, expert on Descartes’s thought

Among the increasingly close, protective and devoted circle of intelligent, freethinking, curious people — disciples, really – who coalesced around Spinoza and surrounded him for all of his productive life were Jarig Jelleszoon, Jan Hendrik Glazemaker, Jan Rieuwertz, who published the Ethics after Spinoza’s death, Lodewijk Meyer, Simon de Vries, Franciscus van den Emden, and many others. Not all of them were Collegiants, to be sure, but we can be pretty positive they would have circulated socially and intellectually with them. As Collegiants were more exactly members of a religious sect, Spinoza would almost certainly not have counted himself as one, and a true Spinozist could not in all conscience either. I think of Collegiants as the C17 equivalent of today’s beardy, tambourine playing birkenstock wearers, and so might the harder-edged Spinozist disciples. The Spinozist “College” would have, I imagine, discussed philosophy much more than the varieties of the Christian faiths, and there is as much use praying to the Spinozan deity as there is asking quantum physics to guarantee world peace. In the eyes of contemporaries, however, especially the more conservative ones, Spinozists and Collegiants might have  been pretty much conflated. You could argue that many Collegiants, in terms of their ideas of freedom of conscience and thought, were Spinoza’s fellow-travellers. However, as became clear in the years following his death, Spinozan thought was much more virulent, and dangerous, than the Collegiants were to prove to be.

So a “Fellow Collegiant” would be someone who is on the right track, who reaches similar conclusions about Reason and or science, politics and or religion, who gets roughly to the same place for a time, but perhaps from a different path. Not quite one of us yet, but someone we could sit down with and find a lot in common.

For our first Fellow Collegiant, then, I nominate Al Gore, whose latest work The Assault on Reason, looks like it was cribbed from our “About” page, and then massively padded out with a lot of extra words. I haven’t bought it yet, but plan to. In the words of the NYT reviewer:

Mr. Gore’s central argument is that “reason, logic and truth seem to play a sharply diminished role in the way America now makes important decisions” and that the country’s public discourse has become “less focused and clear, less reasoned.” This “assault on reason,” he suggests, is personified by the way the Bush White House operates. Echoing many reporters and former administration insiders, Mr. Gore says that the administration tends to ignore expert advice (be it on troop levels, global warming or the deficit), to circumvent the usual policy-making machinery of analysis and debate, and frequently to suppress or disdain the best evidence available on a given subject so it can promote predetermined, ideologically driven policies.

Sounds about right to me.

When used in a hospital setting, can Spinoza be sterilized?

Ha ha, luckily they are only talking about a cuddly bear robot for sick kids. This is what you get when you google “Spinoza”. But we go straight from entries for Wikipedia and philosophic encyclopediae to the cuddly bear. Where are the other sites like ours? This one, where if you look hard enough you can find some limited exposure to Spinoza from a nice-looking, beardy professor at a community college in California, looks very interesting indeed, but unlike ours is not constantly updated. It doesn’t treat Spinozan thought as real and alive. I never heard of the Friesian school before. Of course, you haven’t either, Bento you ignoramus.

We are number ONE in a field of er, one! We are huge winners, Bento, we have found a gap in the market! Riches and academic recognition are sure to start flowing any minute.

Spinozists dump Thompson, endorse Ron Paul, and question their master

Having previously suggested that Spinoza, wheel-lock pistol to elaborately coiffured head, would have reluctantly endorsed Fred Thompson for the GOP nomination purely on the basis that he could not be as exquisitely bad as the other candidates, I, Baruch, take it back. After having watched some of the latest debate between the contenders, I believe Spinoza could have endorsed Ron Paul with, if not enthusiasm, a certain respect, and without having to hold his nose.

There is no change to my belief that Rudy Guiliani would have made Spinoza’s skin crawl, and he would have been merely coldly polite to the others.

In fact it seems there’s a groundswell of libertarian and conservative Republicans in favour of the Goldwater-like Paul after his performance in the last GOP debate. Among those wingnut weblogs which retain some power of independent thought there is engagement rather than instant dismissal. Those who have donated higher brain function to the ConIntern and retained only their hypothalamus, are of course trying — in some cases in the teeth of fierce resistance – to hold the line. Andrew Sullivan (who seems to be leading the pro-Paul insurgents) thinks this is because they are frightened of him. In addition, the WSJ has nothing to say about it, a sure sign the ConIntern are worried.

So that’s who I think Spinoza would have liked. Let’s leave party politics aside for now, I have a bigger problem: in this ”endorsement” I am still committing the sin of “Imagining Spinoza”. All this is more about foreign policy than anything else. What would a Spinozist foreign policy be like? Continue reading

F**k yo mama

Spinoza is forgotten, I think. People who should know better are not aware what they owe him. Andrew Sullivan links to an interesting exchange involving Francis Fukuyama. The interviewer, mentioning Spinoza, asserts: “secular liberal societies have real difficulty in coming up. . . with positive virtues that set boundaries on cultural behavior”. Fukuyama, amazingly, agrees:

This problem of how our post-religious societies come up with values was the critical issue for two celebrated thinkers from the University of Chicago—Allan Bloom, author of The Closing of the American Mind, and Leo Strauss.

Strauss called this “the crisis of modernity.” The question is whether there is a way of establishing values through reason and philosophical discourse without reverting to religion. His central argument was that classical political philosophy—the Greeks with their emphasis on “natural right,” or nature deciphered by reason as a source of values—had been prematurely rejected by modern philosophy.

The way to think about this is that we have both a deep philosophical problem and a practical political problem. The two may be related, but not necessarily.

The deep philosophical problem is whether you can walk Western philosophy back from Heidegger and Nietzche and say that reason does permit the establishment of positive values—in other words that you can demonstrate the truth of certain ideas.

The practical problem is whether you can generate a set of values that will politically serve the integrating liberal purposes you want. This is complicated because you want those values to be positive and mean something, but you also can’t use them as the basis for exclusion of certain groups in society.

It is possible that we could succeed at doing one without the other. For example, the grounds of success of the American political experiment is that it has created a set of “positive” values that served as the basis for national identity but were also accessible to people who were not white and Christian or in some way “blood and soil” related to Anglo-Saxon Protestant founders of the country.

These values are the content of the American Creed—belief in individualism, belief in work as a value, belief in the freedom of mobility and popular sovereignty.

This upsets me. It is not a deep philosophical problem. We solved it in the C17th, or rather, Spinoza did. Spinoza formulated a clear philosophical underpinning, based completely on a priori reasoning, behind a series of core positive values: including unfettered reason which takes you where it must, freedom to think, respect for the opinions of others, individualism, democracy, and sympathy. The secondary attributes which follow on from Spinozism are the political outgrowths which, via Locke, Burke, Paine and the Founding Fathers, led to the US Constitution and the establishment of the United States of America.

The “practical problem” of exclusion I also do not understand. It seems very clear to me. The only people alientated by tolerance are the intolerant. Or does he mean it’s not clear that these principles are sufficiently attractive to unite disparate populations? Well, they’ve been backtested in the past 230 years or so and come through pretty well. Incidentally I am reading Allan Bloom (who Fukuyama mentions here) right now; my first impression is that he’s a dick. More on that later. It seems I also have to have a look at Strauss.

Fukuyama gets there in the end, but I simply do not understand why there is a debate about it in his head. If he knew anything about Spinoza, he simply could not suggest that whether we can ”walk Western philosophy back from Heidegger and Nietzche and say that reason does permit the establishment of positive values—in other words that you can demonstrate the truth of certain ideas” could be a “problem”. Of course you can do it. We can tell you how here. The problem simply should not exist, Fukuyama’s is a false dichotomy. But it clearly does in the minds of our peers, I am bothered about the blank acceptance of his ignorance. Our intellectuals have forgotten about Spinoza. What about you Bento? Do you think I am overly sensitive? Have you read any Strauss?

Pope is a Dope

Benedict thinks Marxism and “Capitalism” are equally bad. This speech seems to have been a very self-unaware exercise in hypocrisy.

He . . . raged with equal fire against Marxism and capitalism. By focusing solely on material concerns, he said, they “falsify the notion of reality by detaching it from the foundational and decisive reality which is God.”

As opposed to falsifying the notion of reality by believing in The Magic Book. 

Marxism, he said, left “a sad heritage of economic and ecological destruction.” Capitalism, he said, has failed to bridge the “distance between rich and poor” and is “giving rise to a worrying degradation of personal dignity through drugs, alcohol and deceptive illusions of happiness.”

I grant Marxism its net negative impact. I wonder whether we can say the same of capitalism. I question whether capitalism is even an “ism”. I don’t think addiction to drugs and alcohol really ranks alongside the many 10s of millions of deaths and ruined lives we can put at the feet of communism, or indeed the millions killed in religious wars in centuries past and the genocidal colonisation of South America. And don’t get me started on “deceptive illusions of happiness”.

Not something to stick your head into when its on

This is so cool. Higgs Bosons. No idea what a lot of this fascinating article is going on about, but the beauty of the new Large Hadron Collider (a part of it below) at CERN is that no-one actually knows what will happen when it gets switched on and properly starts colliding hadrons. It’s an $8bn leap into the unknown. I only live a few kilometers away, so I’d be quite pleased if it didn’t take out a large part of the surrounding area, in a Spenglerian total protonic reversal –”try to imagine all life as you know it stopping instantaneously and every molecule in your body exploding at the speed of light,” as the great physicist said. It’ll either take us a bit closer to the Spinozan singularity, causa ultima, or show us we’ve got the wrong idea completely; but as this is sometimes an extremely valuable insight, I don’t think the money will prove a waste.

 Bento, you pretend to know about this sort of stuff. What do you think will happen?

Eurovision!! Again.

Finals. The Swiss TV commentator has basically given up. There’s no point, he says during the Spanish entry, having the nice white outfits and the OK song. They’re not from the East. Nice song, Ireland, he says later, and you could’ve won with it a few years ago. Not now.

Swiss TV man’s pessimism is rubbing off. Just what is this Eastern domination thing about? It’s like we were nice people and invited the slightly poorer swarthy neighbours into the country club, and now they’re hogging the buffet. More than that, now they’re serving cepavici and everything seems to be made of plums. Continue reading