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1192（イイクニ）つくろう鎌倉幕府
iikuni tsukurou kamakura bakufu
Let's build a good country, Kamakura shogun government
Hiroko Tabuchiさんがリツイート
1. Too Much Money Can Make You Greedy:
2. Too Much Money Can Make You A Cheater:
3. Too Much Money Can Make You More Stingy:
4. Too Much Money Can Make You Less Empathetic:
5. Too Much Money Can Make You More Difficult To Satisfy:
deepthroat
@gloomynews
時事◆米、歴史問題の再燃警戒＝戦後７０年で日韓に自制促す http://www.jiji.com/jc/c?g=pol_30&k=2014123100159 … 「従軍慰安婦問題を含め歴史認識をめぐる日本と周辺国の対立が激化すれば、米国の利益が損なわれる」（国務省高官）
suzuky
@suzuky
おまえら今、70年前のことで揉めてる場合なのか。俺だっていろいろ忙しいんだから、アジアでちゃんと協力してくれないと困るんよ、とアメリカ。
When Thomas Hobbes claimed that in the state of nature, before authority arose to keep us in check, we were engaged in a war “of every man against every man”, he could not have been more wrong. We were social creatures from the start, mammalian bees, who depended entirely on each other.
Three months ago we read that loneliness has become an epidemic among young adults. Now we learn that it is just as great an affliction of older people. A study by Independent Age shows that severe loneliness in England blights the lives of 700,000 men and 1.1m women over 50, and is rising with astonishing speed.
Ebola is unlikely ever to kill as many people as this disease strikes down. Social isolation is as potent a cause of early death as smoking 15 cigarettes a day; loneliness, research suggests, is twice as deadly as obesity. Dementia, high blood pressure, alcoholism and accidents – all these, like depression, paranoia, anxiety and suicide, become more prevalent when connections are cut. We cannot cope alone.
Yes, factories have closed, people travel by car instead of buses, use YouTube rather than the cinema. But these shifts alone fail to explain the speed of our social collapse. These structural changes have been accompanied by a life-denying ideology, which enforces and celebrates our social isolation. The war of every man against every man – competition and individualism, in other words – is the religion of our time, justified by a mythology of lone rangers, sole traders, self-starters, self-made men and women, going it alone. For the most social of creatures, who cannot prosper without love, there is no such thing as society, only heroic individualism. What counts is to win. The rest is collateral damage.
British children no longer aspire to be train drivers or nurses – more than a fifth say they “just want to be rich”: wealth and fame are the sole ambitions of 40% of those surveyed. A government study in June revealed that Britain is the loneliness capital of Europe. We are less likely than other Europeans to have close friends or to know our neighbours. Who can be surprised, when everywhere we are urged to fight like stray dogs over a dustbin?
We have changed our language to reflect this shift. Our most cutting insult is loser. We no longer talk about people. Now we call them individuals. So pervasive has this alienating, atomising term become that even the charities fighting loneliness use it to describe the bipedal entities formerly known as human beings. We can scarcely complete a sentence without getting personal. Personally speaking (to distinguish myself from a ventriloquist’s dummy), I prefer personal friends to the impersonal variety and personal belongings to the kind that don’t belong to me. Though that’s just my personal preference, otherwise known as my preference.
One of the tragic outcomes of loneliness is that people turn to their televisions for consolation: two-fifths of older people report that the one-eyed god is their principal company. This self-medication aggravates the disease. Research by economists at the University of Milan suggests that television helps to drive competitive aspiration. It strongly reinforces the income-happiness paradox: the fact that, as national incomes rise, happiness does not rise with them.
The researchers found that those who watch a lot of TV derive less satisfaction from a given level of income than those who watch only a little. TV speeds up the hedonic treadmill, forcing us to strive even harder to sustain the same level of satisfaction.
The bosses earn – sorry, I mean take – 120 times more than the average full-time worker. (In 2000, it was 47 times). And even if competition did make us richer, it would make us no happier, as the satisfaction derived from a rise in income would be undermined by the aspirational impacts of competition.
The top 1% own 48% of global wealth, but even they aren’t happy.
Hobbes’s pre-social condition was a myth. But we are entering a post-social condition our ancestors would have believed impossible. Our lives are becoming nasty, brutish and long.
Loneliness has finally become a hot topic – last month, the Office for National Statistics found Britain to be the loneliness capital of Europe. We're less likely to have strong friendships or know our neighbours than residents anywhere else in the EU, and a relatively high proportion of us have no one to rely on in a crisis.
日本でマグナ・カルタとほぼ同時期にできた貞永式目は、司法機関や紛争解決ルールを規定した完成度においてはマグナ・カルタを上回ったが、結果的にはコモン・ローとして機能しなかった。それを丸山眞男も山本七平も日本の歴史上最大の逸機だと考えたが、実はイギリスでもそれはいったん死んだのだ。
オーストラリアが密航者を移送している南太平洋のナウルの施設で運営に関わる契約業者が、収容者の女性に性的行為を強要しているとの訴えがあり、オーストラリアのモリソン移民・国境警備相は３日、調査を行うと表明した。
女性がシャワーを浴びる条件として、警備員から裸を見せたり性的な行為に応じたりするよう強要されるケースが頻発しているとされ、野党が調査を求めていた。モリソン氏は「政府は訴えを真剣に受け止めており、解決されなければならない」と述べた。
一方、モリソン氏は、過去に政府を批判するため別の疑惑がでっち上げられたとの情報もあると述べ、真偽も含めて調査するとした。オーストラリアは国連機関などに認定された難民を受け入れる一方、密航者はナウルとパプアニューギニアの施設に収容し審査を行っている。（共同
In developing this in Book X, Plato told of Socrates' metaphor of the three beds: one bed exists as an idea made by God (the Platonic ideal); one is made by the carpenter, in imitation of God's idea; one is made by the artist in imitation of the carpenter's.[4]
So the artist's bed is twice removed from the truth.
Similar to Plato's writings about mimesis, Aristotle also defined mimesis as the perfection and imitation of nature. Art is not only imitation but also the use of mathematical ideas and symmetry in the search for the perfect, the timeless, and contrasting being with becoming. Nature is full of change, decay, and cycles, but art can also search for what is everlasting and the first causes of natural phenomena
Anti-mimesis is a philosophical position that holds the direct opposite of Aristotelian mimesis. Its most notable proponent is Oscar Wilde, who opined in his 1889 essay The Decay of Lying that, "Life imitates Art far more than Art imitates Life". In the essay, written as a Platonic dialogue, Wilde holds that anti-mimesis "results not merely from Life's imitative instinct, but from the fact that the self-conscious aim of Life is to find expression, and that Art offers it certain beautiful forms through which it may realise that energy.".[1][2]
What is found in life and nature is not what is really there, but is that which artists have taught people to find there, through art. As in an example posited by Wilde, although there has been fog in London for centuries, one notices the beauty and wonder of the fog because "poets and painters have taught the loveliness of such effects...They did not exist till Art had invented them.".[1]
「人は何らかの方法で不平等を正そう、それに影響を及ぼそうと多様な制度を導入してきました。本の冒頭で１７８９年の人権宣言の第１条を掲げました。美しい宣言です。すべての人間は自由で、権利のうえで平等に生まれる、と絶対の原則を記した後にこうあります。『社会的な差別は、共同の利益に基づくものでなければ設けられない』。つまり不平等が受け入れられるのは、それが社会全体に利益をもたらすときに限られるとしているのです」
「先進諸国には、かなり平等な社会を保障するための税制があるという印象があります。その通りです。このモデルは今も機能しています。しかし、それは私たちが想像しているよりもろい」
「自然の流れに任せていても、不平等の進行が止まり、一定のレベルで安定するということはありません。適切な政策、税制をもたらせる公的な仕組みが必要です」
――その手段として資産への累進課税と社会的国家を提案していますね。社会的国家とは福祉国家のことですか。
「福祉国家よりももう少し広い意味です。福祉国家というと、年金、健康保険、失業手当の制度を備えた国を意味するけれど、社会的国家は、教育にも積極的にかかわる国です」
――教育は不平等解消のためのカギとなる仕組みのはずです。
「教育への投資で、国と国、国内の各階層間の収斂（しゅうれん）を促し不平等を減らすことができるというのはその通り。そのためには（出自によらない）能力主義はとても大事だとだれもが口では言いますが、実際はそうなっていません」
「米ハーバード大学で学ぶエリート学生の親の平均収入は、米国の最富裕層２％と一致します。フランスのパリ政治学院というエリート校では９％。米国だけでなく、もっと授業料の安い欧州や日本でも同じくらい不平等です」
レジオン・ドヌールは１８０２年にナポレオンが創設した。これまでにも物理学者のキュリー夫妻、作家のジャンポール・サルトル、アルベール・カミュらが受章を辞退した。
"I do not think it is the government's role to decide who is honourable", Mr Piketty said.
