Simchas Chaim: Another Fake Mussar Invention

Authored by: העורך Editor

It doesn’t come from Koheles 10:19 but is a self-admitted translation of secular “joie de vivre” from French (the same way Brisker “Talmudic” concepts come from silly goyish philosophy). And in the same breath, mussarnikehs point out there is no special “mitzvah” to be happy, as many Breslovers (mis)interpret Rabbi Nachman’s Likutei Moharan 2:24…

There is nothing Jewish about Simchas Chaim.

 

Wikipedia has it right. Under “origins and development”, they explain:

Casual use of the phrase in French can be dated back at least as far as Fénelon in the late 17th century, but it was only brought into literary prominence in the 19th century…

Thereafter, it took on increasing weight as a mode of life, evolving at times almost into a secular religion in the early 20th century; and subsequently fed into Lacanian emphasis on “a jouissance beyond the pleasure principle” in the latter half of the century – a time when its emphasis on enthusiasm, energy and spontaneity gave it a global prominence with the rise of hippie culture.

We have written about other false Mussar concepts in the past.

There is even a “Simchas Hachaim Foundation” for publishing Rabbi Avigdor Miller…

Note: This is not to comment on the Jewish approach to happiness.

טוב יותר לשבת בבית בהתבודדות מלילך לשוק לבקש מצוה

Authored by: העורך Editor

ביאור הגר”א משלי ב’ י”ז:

העוזבת אלוף נעוריה הוא נגד אשה זרה שתחת אישה תקח זרים ועוזבת את בעלה שהוא אלוף נעוריה. ואת ברית אלהיה שכחה הוא נגד הנכריה שעוזבת מינה ועמה ומתדבקת בעם אחר והיינו נגד החמדה שרודף ואינו נח ולא שקט יום ולילה (קהלת ב) כי גם בלילה לא שכב לבו וכל ימיו בכעס ומכאובים ועוזבת את אלוף נעוריה שהיא התורה שאין צריך לנוע תמיד אחר זה אלא אדרבה לישב במנוחה ובשלום והשקט ובטחה ולכן כתיב אלוף שהיא התורה כמ”ש ואאלפך חכמה. ואת ברית אלהיה שכחה הוא נגד הנכריה שהוא התאוה שיושב בביתו ורואה למלאות תאותו זה שוכח ברית אלהיו שהן תרי”ג מצות וכולן נכללים בברית כמ”ש שקולה מילה כנגד כו’ כי אחר המצות צריך לרדוף שיהא מצוי בידו לעשותן וזה יושב בביתו ואינו רודף אחריהן אין מצוה בא לידו ונמצא שוכח ברית אלהיו.

Good News: The Robots Are Coming for White Collar Workers, Too!

Then They Came for the Lawyers

Technology has already driven blue-collar workers into the underclass. Professionals may be next.

Strange though it may sound, there was a time when manufacturing work resembled professional work today. In the 18th century, on the cusp of the Industrial Revolution, life wasn’t bad for skilled tradespeople, who enjoyed a remarkable level of freedom and flexibility in performing their work. They represented a relatively well-off, aspirational class.

Then came the machines. The mechanization of manufacturing transformed industrial work. Because the new machines cost lots of money, bosses kept a close eye on workers to make sure they were doing their jobs and taking good care of the equipment. Over time, this monitoring allowed industrialists to rejigger production in efficiency-enhancing ways. Where manufacturing work was once something of an art that relied on knowledge built up through apprenticeship and experience, it became a highly scripted slog, broken down into repetitive tasks. Anyone could do it, and so the special status and relatively high wages once enjoyed by manufacturing workers disappeared. Laborers became mere extensions of the machines, handling tasks the machines could not — until, eventually, they could.

Across advanced economies, the professional class — white-collar workers in business management, technology, law, finance, and medicine — has largely escaped the ill effects of the recent changes, including rapid globalization and automation. Those changes have disproportionately hurt workers engaged in routine sorts of tasks — running machines on factory floors or carrying out back-office jobs — and those without a college (or especially a graduate) degree. Conventional wisdom long held that this immunity was likely to continue. A paper published by Carl Benedikt Frey and Michael A. Osborne in 2013, which famously estimated that 47 percent of job categories would be vulnerable to automation in coming decades, ranked positions such as manager, engineer, and lawyer among those at lowest risk of displacement.

But the forecast for highly skilled workers is starting to look less sunny. The professional world is about to be transformed by artificial intelligence. As that process unfolds, it could reshape white-collar work much as industrialization transformed manufacturing.

Anyone who has ever interacted with companies such as Amazon, Google, and Facebook is already familiar with AI, whether they know it or not. Every time we like a friend’s photograph, send an email, or search for a good nearby restaurant, we provide massive amounts of data to those firms. The tech giants use that data to train machine-learning programs to provide us a more customized experience. That process, in turn, allows the firms to sell us more stuff or to sell more advertisements to others who want to sell us more stuff.

But the same techniques that generate the ads that follow us around the web are increasingly finding their way into the workplace, as Ajay Agrawal, Joshua Gans, and Avi Goldfarb write in their new book, Prediction Machines. Many firms already rely on AI to help them assess business risks (to tell banks which borrowers are most likely to default, for instance) or anticipate consumer demand. And new applications are appearing all the time.

Employers already amass piles of human resources data on their workers: the roles they have held in the company, for instance, and the way both they and colleagues around them performed in each. Machines that are fed that information on a large scale can divine what sorts of worker characteristics are most associated with high team performance — and, therefore, which job applicants are most likely to thrive within the company. By chewing on reams of detailed career histories, machine-learning programs can predict whether a worker on a particular career arc should be promoted or directed toward the exit — or whether a valued employee is about to quit. They can be given sales data and asked to predict which accounts can be made to generate more business and which are dead ends.

Yet this is only a start. According to Agrawal, Gans, and Goldfarb, machine prediction will get steadily better and vastly cheaper. Those advances will give companies incentives to more aggressively find ways to deploy AI — and more concertedly collect information on their employees to feed into those systems. The result will likely be much closer monitoring of workers of all sorts.

Continue reading…

From Foreign Policy, here.

Antidisestablishmentarianism On Hyehudi.org

Authored by: העורך Editor

One of our more careful readers struggled to reconcile an article seemingly attacking establishments as suchsuch as this one, with many others which endorse them.

This is the quote he mentioned:

To conclude: Yeshivos are a wonderful thing, truly; if you can keep them around honestly. But if holding your Yeshiva afloat requires wrongly putting the group ahead of the individual, the whole enterprise loses its Jewish value.

The same is true for other crooked worldly means, like impure funding, or deceiving your students into misreading (teaching Briskian baloney instead of honesty and logic).

To repeat the title once again: Judaism is anti-establishmentarian. (Even disestablishmentarian where necessary.)

He added on a personal note (paraphrased):

I myself have anti/dis-Establishment inclinations, though am a big fan of Kehillos (indeed, that is what most people’s לבם חפץ), and am trying to figure out if there is a way to reconcile the two leanings honestly.

 

Answer:

 

“Inclinations” need to be reconciled by consistently obeying halacha, as Chazal say on “בכל לבבך”.

 

As for how establishments can exist if they put the individual first (when they must), I say: “בהדי כבשי דרחמנא למה לך”. Let Hashem work it out. (This applies to a great many areas.)