Is it ever wise to put less than 20% on a property?
(This is a HCOL area).
I guess my question is - Is it ever a good idea to put so little down in order to acquire a property. With the rent from tenants he essentially ends up paying a fraction of what rent costs ... slowly but surely building up equity / ownership someday.
Initially I heard this news and thought he was insane, but from a monthly expense perspective it actually looks like it may have been a wise move. I just never thought putting less than 20% down on any home/property would make sense ... Thoughts?
Seems to me having essentially no downpayment is going to materially increase your interest rate on the entire loan. Say you could get 4.5% on 80% or 5.0% on 97%. That is basically similar to 4.5% on the 80% and something like 7% on the additional 17%. Or maybe you have PMI which is basically like additional interest on the amount over 80%.
In classic real estate deals people leverage as much as they can, "investing" other people's money. Sure it can work out, but lot's of things can happen. If he's paying a high interest rate he could be out-of-pocket much more when he has a vacancy or if he has to reduce the rent to attract tenants (a lot can happen over the course of a loan). Potential rent revenue is impacted by local economic conditions (which can change), local crime situation (which can change), as well as other things.
As is frequently the case "marital difficulties" is the often the biggest risk over the lifetime of a loan.
A certain percentage of "classic real estate deals" fail for a variety of reasons.
It is common for those venturing into the world of R/E investments to only share good news and sound strategies long before regrets and realities.
Like portfolio allocations, everyone has different risk tolerances, some by choice, some by necessity.
R/E income property and R/E investing is a sound strategy to diversify income streams. And, also can be a lucrative "business" as long as one is committed to being a "businessman" and everything it entails. Those who merely dabble in it or approach it as "easy money", or "quick riches", as the seminars and books tout, seldom do well.
Some folks have more to lose than to gain, others more to gain than to lose, or at least think that way.
There's a term on the forum called "sleep factor". Financial strategies where one can't sleep at night are not healthy.
How deep are your resources?
1 Purchase a property in an area of high appreciative value such that you could sell it in 1-2 years and make back all of your money plus expenses, R/E commissions, and closing costs?
2 Rent the property for a minimum 6% Net Cap?
3 Afford to have the property vacant (not earning income) for a period of at least 3 months?
4 Be able to self manage the property to cut management costs if you needed to?
Would you be able to purchase a duplex or triplex or fourplex for better economy of scale and to minimize SPF (single point of failure of a SFH "single rental unit")?
Do you have business experience and want to be a "businessman"?
Do you have experience as a "landlord", or R/E agent, or "property manager"?
Will you be dependent on a property management company if you purchase a property far away from you (distance ownership. . not always a good idea)?
As an aside, the "leveraging concept" where one "uses other people's money" as touted by countless seminars and books is a minefield littered with casualties.
It's possible your friend has prior experience with real estate that might not be readily apparent. Perhaps his parents/grandparents/etc had rental property so he may be familiar with the ins and outs of real estate even though it looks like he's just getting started to you.
I'm definitely not rushing into anything, but I saw the monthly breakdown and if my "rent"/living expense could end up below 1,000 month while slowly building equity in a property it just may actually make sense.
If I sold some taxable assets, 20% wouldn't be an issue.
My friend bought a place for under 300K, collects approx 1,500 in rent and lives in the other.
Not sure I understand. Why wouldn't you put in as little as possible if you could do that. The 20% is demanded by the banks to protect them in case you stop paying the loan early on. They can use the 20% value to defray the costs of unloading the property and still get their principal back. If you can find someone foolish enough to loan you more than 80%, then take it, unless there are other terms of the deal that are bad.
Those who favor this technique of buying a duplex or triplex with a plan to live in one unit and rent out the other units call it "house hacking". You get to exchange managing the property for a below market rent for yourself. In the right market, in a triplex or quad you could live "rent free".
It works out well if the rents cover the majority of the monthly expenses, you have good tenants who are stable and don't create problems, the economy is stable or growing in your area making demand for rentals high, you have sufficient cash to cover the inevitable maintenance issues with roofs and HVAC or appliances that come up, and there are no hidden disasters with the property you buy.
Those are a lot of "ifs", but if they all work out and the property appreciates, this can turn out to be good diversification away from stocks. A good deal like this can give 20% annual returns, and a bad one you can lose your shirt. Do a cash flow analysis, a business plan of sorts. Don't forget to account for vacancies, maintenance costs, debt service, property taxes, and insurance. The lower the down payment, the higher the potential risk and the higher the potential return. But like all investments in real estate, it could make sense but it depends on too many variables that we aren't privy to, and therefore we cannot analyze this investment for you.
The bigger pockets website has information about all things related to real estate investment. Search for "house hacking" on their forum for lots of information on the pros and cons.
i'm generally debt averse - but if it's for an income property could make sense.
Something to think about. Does he have a fixed interest loan or is it adjustible ARM? An ARM can cause interesting things to happen as rates change. Is the loan 100 percent bank financing or is some prior owner financing involved? If owner-financing involved people often overpay to get the financing. He put down 3 percent, did his dad or other relative also contribute to the down payment? People sometimes don't tell complete details.
I don't like the thought process here. There is always market turmoil and geopolitical nonsense and real estate is always a viable investment in general for those that do it right. There is no such thing as "the next best place to invest." That is the part I don't like.
Then, sure, as a general proposition it is fine. I don't think it is particularly necessary. I think those who do own real estate will confirm that doing so is more in the nature of running a specialized business than in the nature of just another asset class in the portfolio. For that reason I would recommend a lot of thought and learning going into it. As far as diversification, the individual owner of a house or two is actually highly concentrated in risky holdings and while as a theory that diversifies the overall financial position, you may in fact be hugely increasing your risk. One thing might be to shift other risky assets such as stocks to fixed income to maintain a reserve of stable assets against risky real estate, not to mention the possibility of cash flow losses.
Since the financial details of your friend's real estate investment is what piqued your interest in real estate investing, have you asked him more about the details? If he is willing to share the details with you and explain how & why he did what he did, it would give you more information with which to make a decision and implement it. As others have said in several different ways, if a deal seems to good to be true, it usually is, and you may be missing some information.
He did buy it - no reason to use quotes around "bought".
I have bought a house with little down and it worked out well for me. I bought another house with a decent down payment and was underwater during the 2008 housing crisis.
Is putting 3% down risky in the current situation? Well, what is your friend's risk budget? What is his capacity to take risk? Never look at a individual asset, always look at the portfolio. These situations can work.
Let us call the 20% down-payment number a historical optimal number that balances out the benefits of leverage and the tax shield with adequate downside protection. Higher leverage works but needs to be thought about. I would be mildly in favor.
I use quotes since buying a home is, in my opinion, paying for the right to continue paying a bank to live there - generally for 15-30 years.
I have ruminated quite a bit on the same idea as RRAAYY3, i.e., why not make real estate investments in addition to being invested in the stock market?? It makes so much sense in some ways. However, after spending a fair amount of time on the website/forum that Archimedes mentions, Bigger Pockets, I am clear that direct ownership of real estate, being the property manager myself, etc. is not for me. The other consideration for me is I live in a "hot" real estate market where prices make most properties unable to "cash flow." Depending on appreciation only is too risky in my opinion. Hot markets cool; anyone can find themselves under water. If you can find something that puts you in the black monthly, I think it's worth considering. If you're hoping for appreciation only, maybe not as good an idea.
Take a look at Bigger Pockets; I found it informative and eye-opening. Depending on where you live you might be able to be part of a real estate syndicate that might be a safer place to start RE investing.
You have no idea what the next decade's stock market returns will actually be. Anyone/anything telling you otherwise is similar to astrology. It's a guess. Similarly, you can't know what real estate market returns will be. It seems you're accepting something like the Shiller PE as the 'truth' and using what you think it's telling you to explore 'alternative' investments where the future is also uncertain. It doesn't really follow that since certain people/indicators suggest low market returns that you should then invest in real estate.
Using leverage in real estate is one of the major things that makes it attractive from an investment point of view. Unlike margin loans, with a mortgage you won't have to put up more collateral or have it called if the value of the underlying property decreases. Problems would occur if you needed to sell the property during the downturn which would lead to a loss or if you lost your job and your tenants (or renters can demand lower rent leading to inability to cover mortgage) and could no longer make the mortgage payments. Hopefully your friend also is also considering his time spent managing this property. You should also realize that leverage increases the riskiness of any investment. It will make your returns more volatile.
Also, investment property tends to be in the same region where you are employed and where you also likely own the house you live in. This results in concentrated geographical risk (job + residence + investment property) whereas a diversified portfolio would likely be preferable. Your local market could sour (such as tech for example) and you could lose your job, be unable to make house payments or need to move to another region for a job while faced with a local real estate market decline and sell the house at a loss, while losing tenants or have to accept lower rent from your investment property which has also devalued.
I would say yes, but obviously this is situational and the decision should be made only after some careful consideration.
Back in early 2016 I did a similar thing, I put down 10% on a property where I could rent out a portion of the basement.
I put 10% down because that was all I could afford at the time without taking money out of my ROTH IRA and still keeping 3 months of cash on hand. I did some research, weighed the pros and cons and came to the conclusion that even with PMI, as long as I was renting out the house 90% of the time, I would come out about even cost wise vs renting.
Lucky for me I was able to refinance within 8 months and lower my interest rate even further while dropping PMI. (thank you market conditions) But you can't always bank on that.
I wrote a couple articles on my blog detailing my experience if you want some more food for thought.
Lets see, you control the property and get all of the profits. Yes, you have to pay the mortgage. But that is leverage and imputed rent. If you live in a no-recourse state you can always give the house back if you lose too much money. A "heads I win, tails you loose" situation.
No saying that you do this. Investing in a home is emotionally complex. No reason to make it more complex by thinking it is something which it is not.
i did just that when i bought my first home in a hcol area. 3% down when they were giving out 103% loans, yes 103% so i looked totally reasonable at the time "only" borrowing 93%.
it was two loans that got quickly rolled into one with a refi and appreciation working for me.
my thought was, i have to pay to live somewhere so why not buy an income property to help pay for the cost of ownership. they help pay for the inevitable costs to maintain and repair a home that comes with home ownership.
that said, i do kick in extra payments to the principal and also think about selling it all to retire or become FIRE and buy a small condo in a cheaper area.
My area always will have people seeking residence - my friend rented his place not even a week after the renovations were done.
I've got some family in the industry (titles/mortgages, etc.) so that'd help.
One advantage of multi tenant properties you live in, is it gives you a great way to turn expensive toys and hobbies into business expenses. For example, I love to garden...extensively. My 8 flat has a rather elaborate garden for some reason and a very nice rec room in the basement with a built in theater as well as a nice mini gym with an Endless Pool (for swimming). The row of garages in back seem to be stuffed with 60s muscle cars. Just sayin'.
You have to start somewhere. If this works out you will have the initial "seed" to move to greater things. And, you are cultivating a mind and instinct for "business" which is admirable. Hang on to that ambition.
Whether the initial R/E investments are gotten through savings from a high income salary, "house hacking" (new term for me), or other means, set your sights high and vision long. One day there will be apartment buildings and 100's of tenants to take care of of and you might long for "simpler days" and retire to "Bogeheadville".


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The discipline of ethics begins with Socrates' question: How should one live? Ethics is about choice. What values guide us? What standards do we use? What principles are at stake? And how do we choose between them. An ethical approach to a problem will inquire about ends (goals) and means (the instruments we use to achieve these goals) and the relationship between the two.
The philosopher Simon Blackburn writes that ethics takes as its starting point that: "Human beings are ethical animals…we grade, evaluate, and compare and admire, claim and justify…Events endlessly adjust our sense of responsibility, our guilt and our shame, our sense of our own worth and that of others…"1 According to Blackburn, ethical inquiry is normative in the sense that it suggests "norms." Norms are what we consider to be "expected and required" behavior. We all experience functional norms. For example, in continental Europe and the United States, drivers stay on the right-hand side of the road; in the United Kingdom, drivers keep to the left. We also experience moral norms. A moral norm consists of an expectation such as nondiscrimination in the workplace or the requirement to respect the needs of the most vulnerable members of society (e.g. children, the elderly, and the infirm). Moral norms are aspirational and prescriptive rather than functional and descriptive—they often paint the "ought" rather than the "is." It is this type of norm—the moral norm—that is the focus of this chapter.
Looking at ethical inquiry this way, compliance with accepted norms and law is a useful beginning. But it is not enough. Compliance is merely a floor, a minimum upon which to build. Many actions in government, business, or private life comply with the law and commonly held norms but are not optimal from an ethical perspective. Examples are all around us. British members of parliament may not have broken laws when they used expense accounts to bill tax payers for lifestyle enhancements such as moat cleaning, the upkeep of expensive second homes, or the rental of adult movies. But surely this kind of behavior was wrong.
In more serious policy matters, during the global financial crisis of 2008 it may well be that most major banks and financial institutions were in full compliance with the law in the management of credit default swaps and derivative trading. Yet something went very wrong in the area of risk and responsibility. There are many decisions made that are in compliance with common norms and the law—but some of them are wrong. Ethical reasoning helps us to make these distinctions.
Despite the emphasis on something as vague as aspirational standards, ethical inquiry is not an idle philosophical pursuit—it is quite literally a practical enterprise. In his book, The Practice of Ethics, Hugh LaFollette writes: "just as we study medicine not only to learn about the body and its functions, but to make us better (to promote good health); so too we study ethics not just for philosophical enlightenment, but to improve our living conditions and to make our lives better." Ethics helps us to understand what we truly value and how to connect this with the practice of our daily lives, our individual choices, and the policies of the institutions of which we are a part. A good ethicist will link his or her work in some dialectical fashion to real-world experience. The goal is to find clarity and to choose wisely—to choose in ways that promote human well being and human flourishing.
It is important to keep in mind that ethics –especially as it relates to matters of public policy—is non-perfectionist in its character. Non-perfectionist does not equate with relativism. Rather, it suggests that conflict is natural and perfection is not possible: values inevitably overlap and conflict. As Isaiah Berlin reminds us, the pursuit of any single virtue will ultimately face the obstacles of competing virtues.2 Freedom often conflicts with order, justice with mercy, truth with loyalty. There is no conflict-free path to a good life, just as there is no single model of the good life to be pursued by all people everywhere.
To get a full picture of the place of ethics in international affairs—it possibilities and limitations—three dimensions of activity deserve equal consideration: actors, systems, and social arrangements.
The first dimension focuses on the decision maker—the actor or the agent who makes a choice. We can and should evaluate the acts of individuals, be they presidents, ministers, official representatives, CEOs, community leaders, advocates, employees, consumers or citizens. Each has a role as an autonomous actor.
In addition to single actors, a discussion of agency must also consider the identity, values, and acts of collective entities such as states, corporations, non-governmental organizations, and international organizations. One of the most important trends of our time is the growing power of non-state actors—especially multinational corporations. Wal-Mart, Microsoft, BP and other companies of this size and scope rival the capacities of many states in terms of their economic, political and social reach. It is therefore both necessary and proper to ask and answer questions relating to the moral choices of corporate entities. All are moral agents.
The second dimension of ethics has to do with the systems, social arrangements, and conditions that define our range of choices. In short, we need to examine the "rules of the game" by which we live and make decisions. We all live within sets of norms and expectations—some more fair and just than others. Perhaps the best way to illustrate this dimension is to show examples of when "rational" choices within a set of arrangements yield "bad" or less-than-desirable results. In other words, in some systems, when an actor does the "right thing" within the system, the net result is sub-optimal.
This problem exists on many levels of policy and institutional design. For example, consider the nuclear weapons doctrine of MAD—mutual assured destruction. The entire strategic framework is based on the idea of reciprocal threat. Within this system, to insure stability, the most rational thing to do is to make an immoral threat (and be prepared to carry it out).
There is something deeply troubling about MAD. Would it not be a worthy goal to try to create frameworks and policies where the "rational" thing to do would be more benign than to make a threat of mutual assured destruction? In brief then, this second dimension calls attention to the fact that we live within institutions, systems, and social arrangements of human design. The rules, norms, and conditions of these arrangements should be subject to ethical evaluation.
The third dimension of ethics is the assertion that we often have the opportunity to improve our situation—to do better. Consider a standard ethics scenario like this: My mother is sick. I cannot afford medicine. So I steal the medicine from a pharmacy whose managers will not even notice that it is gone. Is stealing the medicine in this circumstance the right thing or the wrong thing to do?
We can discuss this case in terms of my decision as a moral agent—whether I am a thief and villain, a rescuer and a hero, or both. Ethical questions are frequently raised as dilemmas such as this one. In many situations, there is a genuine need to choose between two competing and compelling claims, and ethical reasoning can help to sort these out. But we can also expand the inquiry to ask a broader question beyond the narrow question of whether to steal or not to steal. We can also ask: What kind of community denies medicine to sick people who cannot afford it? Is there something unfair or unethical about this system?
To further illustrate this third dimension, it is useful to note the distinction between charity and philanthropy. Charity is the duty to attend to immediate and acute human suffering. Charity translates to feeding the hungry, tending to the sick and destitute, providing relief to victims of natural and man made disasters, and giving shelter to the homeless. Philanthropy is something different—it is an endeavor that reaches above and beyond the imperatives of charity. Philanthropy explores new ways of living, new ideas and institutions to improve society.
While this distinction may sound abstract, a philanthropist like Andrew Carnegie was specific and practical in his interpretation. Carnegie believed that new institutions could improve public policy. Specifically, as an advocate for the peaceful resolution of international conflicts and disputes, Carnegie supported the mediation and arbitration movement that grew out of Geneva in the mid-19th century. The idea was simple yet profound. Just as legal mechanisms were created to arbitrate disputes in domestic society it should be possible to create similar mechanisms in international society for the same purpose. The concept of international law and organization was gaining momentum at the beginning of the 20th century—the movement merely needed new institutions to give it shape and force. In this spirit, Carnegie financed the building of the Peace Palace at The Hague, supported the establishment of the International Court of Justice, and lobbied for the establishment of the League of Nations. Carnegie devoted much of his philanthropy—and his personal energy—to promoting these new institutions and the ideas behind them.
As the Carnegie example illustrates, the third dimension of ethics expands the range of choices we have in front of us. It creates new possibilities. Sometimes genuine dilemmas are unavoidable—and there is no escape from tragic choices. But at other times we can and should use our creative talents to imagine alternate scenarios, to build new institutions and organizations, and to manufacture better options.
A hundred years ago Andrew Carnegie thought international relations was about to change forever. War would be abolished. Just as private war in the form of dueling had passed from the scene, so too would the slaughters of public war become a relic of a bygone age. Carnegie believed in moral progress. He had adopted a version of Social Darwinism popularized by Herbert Spencer: the world was evolving in a positive direction, attitudes and expectations were changing for the better. He had good reason to think this way. In his lifetime, slavery had been abolished and the industrial revolution was beginning to bring benefits to society in health, education, and personal opportunity. Living conditions were improving for the burgeoning middle classes and he was going to do his part to make a difference.
Despite the influence of idealists like Carnegie, the history of Western thought on interstate relations is dominated by the realist model.3 From the beginning of recorded history, the inevitable centrality of power as the key element of politics was understood. As the Athenian generals put it in Thucydides account of the Peloponnesian wars, "The strong do what they will, the weak do what they must." Machiavelli built on this idea, advising the Prince that state rulers must not be under any illusions—power and interests are the controlling variable of politics. According to Machiavelli, the good ruler must learn how to manipulate power to serve his own ends, and therefore, the best interests of the state. Thomas Hobbes later added to Machiavelli's observations with his version of the Leviathan in which he describes life in the state of nature as "solitary, nasty, brutish, and short."
Realists are well known for their profound skepticism over the possibilities for moral action. This skepticism stems from both their assessment of human nature and their observation of political life itself. According to realist theory, human nature has within it an animus dominandi—a will to power. In international society, this will to power combines with a lack of central authority and enforcement mechanisms to create a perpetual security dilemma. No one feels safe; the world is seen as a zero-sum game where one nation's benefit is always another nation's loss. As a consequence, power maximization—and therefore enhanced security—becomes all important. In this environment almost all actions are seen as necessities. Such a world leaves little room for choice.
As commonplace as it is, this simple version of realism does not explain everything. There is a competing account of international relations theory commonly referred to as the liberal internationalist model. This model has illustrious intellectual roots in the likes of Erasmus, Hugo Grotius and Immanuel Kant. For liberals, the human condition is subject to improvement. Man is not fated to engage in conflict—reason and the rational application of universal principles offer a potential path to a harmonious social order. In the liberal world there is no inevitable animus dominandi that is not subject to potential amelioration. The will to power exists, but it can be tamed. It can be guided by rationality and principles of moral duty.
Generally thought of as heirs to the Enlightenment (although their roots can be traced to earlier times), liberals strive for human progress. They believe in the possibilities of social institutions—institutions that are created by the imperatives of morality and sustained by rational principles. Liberals place great faith in the positive effects of education and other social institutions (such as legal systems) that promote individual fulfillment and social harmony.
The liberal version of 20th century history focuses on institutional developments. From the League of Nations to the United Nations, from the International Court of Justice to the International Criminal Court, progress has been made to expand the analogy of "rule of law" from the domestic sphere to the international sphere—just as Carnegie hoped for. As Robert Jackson writes in The Global Covenant: Human Conduct in a World of States a set of norms has been established, widely recognized by all states, shaping the parameters of acceptable behavior in international politics. Among these norms are sovereign equality of states, expectation to refrain from using force, non-intervention, self-determination, and respect for human rights. We see these norms in action in organizations and regimes ranging from The Law of the Sea to the World Trade Organization (WTO). We also see them in various components of the UN system, especially through its alphabet soup of agencies: UNDP (development) UNEP (environment); WHO (health) and so on. The norms generated in these institutions are often not binding and frequently in conflict, yet they do offer a guiding framework.
In the first decades of the 21st century international institutions and international law remain relatively weak. As the realists would put it, international society is still primitive. It suffers from a lack of coherence, cohesiveness, and consensus. It also lacks political will and independent military power. Liberal internationalism is, at best, an incomplete project.
But for all of the shortcomings of the liberal internationalist model in both concept and performance, a simple realist account is equally deficient. Realism alone cannot account for enormous and influential shifts in expected and required behavior. Norms have shifted, especially in areas of labor rights, human rights, and the treatment of the natural world. Many of these norms are not universally accepted; but it is safe to say that over the past hundred years, we have seen wider and deeper recognition and acceptance of norms such as prohibitions against child labor, expectations of the equal treatment of women, and the duty to preserve and protect the natural environment.
An ethical approach to international affairs begins with the realist's insights about power and human nature. Realism rightly points out that nations will act in their own interests, and that they are correct to do so. But the ethical approach goes beyond these insights to account for the very real weight of conscience, principle, responsibility, and restraint in decision-making.
A recent book by Steven Pinker, The Better Angels of Our Nature: Why Violence Has Declined, suggests that conscience and principle may be having an effect on an issue as fundamental and intractable as armed conflict. Pinker argues that deaths due to war and conflict have decreased since the end of the Cold War. Empirical study shows that despite perception and conventional wisdom, the global death toll due to violent conflict is trending downward. He asserts that norms and institutions have de-legitimized the instruments of industrial war (not to mention nuclear war) and suggests that we may actually be living through an era of measurable moral progress. War may be evolving into a much more restrained practice than the total wars of the 20th century. War as we know it may begin to look more like policing (coercive force used selectively to maintain order) than the all-out massive slaughters we have become accustomed to. The first decades of the 21st century will put this hypothesis to the test.
Ethics does its work in the world by granting and withdrawing legitimacy. History shows that the mitigation and cessation of unjust practices ultimately comes from the assertion of core values. The end of slavery began with various revolutions and rebellions—yet the source of its ultimate demise was its loss of moral legitimacy. Communism, for the most part, ended in similar fashion. The Soviet Union collapsed when the values that held it together were no longer credible and sustainable. Its legitimacy evaporated. The same could be said of apartheid South Africa. There has been more regime change in recent years because of the power of principles rather than the power of the gun.
Surely, legitimacy played a critical role in the 2011 uprisings in the Middle East. Mubarak, Qaddafi and other Arab leaders faced a tipping point. When their rule and their regimes became perceived as illegitimate, this illegitimacy became the decisive force for change.
New struggles for legitimacy can be found everywhere. We see normative consensus forming rejecting the tactic of terrorism. We see movement on the need to address climate change. We see new initiatives to shore up the so-called nuclear taboo and to move toward radical reductions in the number of nuclear weapons. We see strong voices rejecting genocide and promoting humanitarian intervention and the Responsibility to Protect. We see robust responses to issues of global health. We see serious attention given to the status of women. We see concern for global poverty and the plight of the least well off expressed in the aspirations of the UN's Millennium Development goals. All of these issues are gaining normative legitimacy. They are providing leverage for action. They are even changing the way that individuals, corporate entities and nations perceive their own interests. But progress will take time, and debate around these issues will be the battleground for some time to come.
The core of ethics and international affairs can be accessed through three normative concepts: pluralism; rights and responsibilities; and fairness. A standard method of inquiry would begin with description of a normative issue and proceed through an analysis of the moral arguments and the justifications it engenders. Returning to the theme of non-perfection, it is important to emphasize given that there are multiple views of what is good, then it follows that some disagreements on both ends and means are inevitable. Often the best we can do it to document places where parties agree to disagree.
Ideology presents a significant hurdle. Many political ideologies—"isms" and doctrines that are absolute and universal—result in what Hans Morgenthau called "the crusading spirit." Absolutes and moral abstractions in politics can be problematic for the ethicist. Ideologies like nationalism, Marxism, communism, religious fundamentalism and even Western liberalism in the wrong hands, have been great simplifiers, prone to excesses of political operators who use them to cloak their political interests in the guise of high-minded moral purpose.
Ideology and moral abstractions in politics tend to lead to what philosophers call a monism: a commitment to a single unified doctrine. Historians point out that monisms in politics have long been a road to ruin. The atrocities of the 20th century are largely attributed to the monisms of the fascists and the communists (Hitler, Stalin, Mao)—utopians all, each with a universal project that would entertain no resistance.
Moral aspirations never stand outside of the context of power and interests. Woodrow Wilson's post-World War I dream to "make the world safe for democracy" by instituting collective security through a League of Nations was indeed a laudable, moral goal, as was Carnegie's similar dream before the war. But Carnegie and Wilson missed an important point. The aspiration alone was not enough. Nations act on their perceived interests. Collective security depends on all nations within the system to see their interests the same way—to see the same threats, and to be willing the pay similar costs in blood and treasure. This wasn't the case then, and it's not yet the case now.
As a nation with deep Calvinist roots, the political discourse of the United States is filled with moral language and images, and its political culture demands a moral dimension. We hear of America as exemplar: as the "city on a hill." We hear of America as redeemer: the champion of human rights and democracy. American political leaders regularly refer to the United States a moral nation, whether it is Jimmy Carter's policies of human rights promotion, Ronald Reagan's targeting of the Soviet "evil empire," or George W. Bush's "Freedom Agenda."
Yet it is important to note that purity, whether it is in the service of human rights, the just war, or the promotion of democracy, just isn't possible. Those who look for it always come to grief by the hands of their own moral certainty. Utopian thinking always fails because it does not conform to the realities of lived experience. Think of the utopian novels: Animal Farm, Brave New World, and Fahrenheit 451. All utopias end in dystopia. Why? They fail because they attempt to perfect the imperfectible.
Moral arguments are not won by ascribing moral motives to one side and evil deeds to another. Moral standing is achieved by understanding difficult choices between competing moral claims and recognizing that tradeoffs and uneasy compromises are often necessary. The Native American Cherokee parable summarizes this idea in a single image. We all have two wolves within us, one good and the other evil. There is a struggle between them. Which one will win? As the parable says, the one that wins will be the one that we feed. We can never eradicate the evil we see in the world, just as we can never eradicate the evil capacities that lay dormant within each and every person.
The moralists and monists of the past century and recent years missed a sense of proportion and contingency in their responses to the evils and injustices they have seen. No single moral imperative can make a citizen's or a statesman's choices automatic. Pluralism is the term used to recognize the irreconcilable nature of many of the moral claims that motivate us. Pluralism is empathy for diversity while recognizing what is common in the human experience. Pluralism is a pragmatic approach as compared to the ideological approach we see from the purveyors of moral clarity, whether they be war-on-terror advocates on the political right or human rights advocates on the political left.
We feel the full weight of pluralism when we view a great work of art or read a classic text. Through these encounters, we can understand the experiences and the value systems of others. We enter into another world and experience part of it as others do. As Isaiah Berlin puts it, monism holds that "only one set of values is true, all others are false." Relativism holds that "my values are mine, yours are yours, and if we clash, too bad, neither of us can claim to be right."5 Pluralism rejects both monism and relativism, charting a course of its own.
God saw that Babel was…the first totalitarianism, the first imperialism, the first attempt at fundamentalism. How am I defining fundamentalism here? I would say it is an attempt to impose a single truth on a plural world. And having seen the building of the Tower as attempted fundamentalism, God confused the languages of humanity at Babel and said, "From here on there will be many languages, many cultures, many civilizations, and I want you to live together in peace."
Thus God calls on one man, one nation, to be different in order to teach all humanity the dignity of difference. God lives in difference, and the proof is that his people are given that mission to be different.
This commentary emphasizes the paradox of pluralism. Humanity is shared as a common experience. Yet what unites us is the fact of our differences. And so, Sacks embraces diversity while reminding us of our essential sameness. When this idea is put to work in arranging social institutions, the premium is on managing differences. The goal is not to make everyone the same; it is rather to find ways to build on basic commonalities, live with differences and to escape the all controlling moral dogmas that frequently shape our lives.
The concept of rights has within it a suggestion of universality—a universal moral sense based on sympathy and mutuality. In preparing for the drafting of the Universal Declaration of Human Rights in 1947-48, the philosopher Jacques Maritain famously wrote, "We agree on these rights on the condition that no one asks us why." Pragmatists have argued that in the end, foundational arguments, that is, where rights come from, may not really matter. Simple, factual observation of the need for human rights and the work that human rights arguments do to provide protections may be sufficient. After all, the facts of the genocides and gulags in such recent memory should be sufficient to make the case that protections are needed. The argument is simple. As Michael Ignatieff puts it: Why rights? Well, where would we be without them? The sad historical experiences of genocide and tyranny suggest that rights offer protection from the de-humanization that fuels gross injustices and deadly conflicts.6 When a person or group is seen as less than human—when they are not bearers of basic rights—exploitation often follows.
Despite unending controversies over the origin, standing, and composition of rights, one aspect seems widely accepted. That is, any rights claim implies a corresponding set of duties and responsibilities. The assignment of duties and responsibilities is especially relevant to the study of globalization. One way to clarify the issue of responsibility is to consider rights claims in terms of "perfect" and "imperfect" obligations. Perfect obligations are specific and direct. For example, we have the perfect obligation not to torture. Imperfect obligations are more general, less specific, and inexactly targeted. So in the case of torture, there is the requirement to consider the ways and means through which torture can be prevented.. The exercise of an imperfect duty such as preventing torture is far from altruism. It should be self-evident that it would be in one's own self-interest to live in a world where torture is not permitted.
Looking at global concerns today there are several obvious cases where both direct and indirect participation in the causing and alleviating of harms is inevitable. Whether it is the global economy, the global climate, or in areas such as humanitarian relief and the "responsibility to protect," there is no dodging the questions. We are all connected by virtue of economic integration, climate conditions, and the real-time flow of information. Who will lead in addressing collective action problems? Who will play supporting roles? Who will design and create new arrangements? What about the role of individual citizens acting outside of state institutions? These questions about fair contribution are open-ended, but inevitable, given concern over rights and responsibilities. If international politics were about power and power only, these questions of responsibility would not be debated so seriously. But they are. So indeed, ethics matter.
On the global level, fairness implies at least a minimal amount of empathy and reciprocity. As a normative concern, fairness suggests that what is good for you is often linked to be what is good for others involved. This is the nature of complex problems and decisions. It is not hard to see this connection in light of pressing issues like climate change, public health concerns like AIDS or SARS, and global poverty issues where the fate of those hundreds of millions of people living on less than $2 per day is entwined with the fate of the more developed world.
The aim of ethics and international affairs is not to set the stage for world government. Schemes for world government have foundered on basic and by now well-understood structural challenges. Rather, an understanding of ethics and international affairs should help us evolve within the structures we have already built and suggest new arrangements where necessary, feasible and compatible with local support. In the street-fight that is often the reality of international affairs, there should be moral minimums (things to be avoided) as well as desired outcomes (global aspirations). The aim should be to create a sense of direction.
In his book, Dreams of Peace and Freedom: Utopian Moments in the 20th Century, historian Jay Winter writes of "minor utopias," or "moments of possibility" when new ideas moved from the margin to the center of public life, each suggesting a better future on a global scale. Examples include 1919 when self-determination came into its own; 1948 when human rights became an international standard; 1968 when the idea of liberation launched student movements around the world; and 1992 when the concept of global citizenship gained notoriety in a variety of international forums. Each moment of possibility introduced a new principle to be reckoned with. Each changed the way the world was understood.
Are we looking at another moment of possibility now? Maybe so. This moment is being leveraged by leaders more clear-eyed and realistic than many of their predecessors. There are many examples of normative shift in emergence. We see it in areas such as security, climate and education. Projects are springing up that are ambitious but incremental. The purpose of each is to change expectations to reflect the demands of a global ethic.
In considering the security agenda, there is the example of former Senator Sam Nunn the leader of the Nuclear Threat Initiative (NTI), the engine behind the Global Zero campaign to rid the world of nuclear weapons. The campaign was started by Nunn along with George Shultz, William Perry and Henry Kissinger to confront the alarming fact that disarmament and non-proliferation has not proceeded as efficiently as these Cold War leaders had hoped. NTI develops new strategies and new partnerships to work toward the reduction of nuclear threats and the eventual abolition of nuclear weapons. Whether they reach their ultimate goal of abolition or not, "Global Zero" has entered the consciousness of a new generation of strategists, policy makers, and concerned citizens.
The climate agenda has generated numerous examples of a global ethic in the making. One of the most promising is the C40 Climate Leadership Group co-chaired by former President Bill Clinton and New York Mayor Michael Bloomberg. C40 is an organization that brings together the leaders of the world's largest cities to share best practices on local efforts that will help to address climate change globally The C40 works by "planning and measuring the impact of local initiatives that reduce emissions from energy, waste, water supply and transport, and policies that increase cities' resilience to climate change." The C40 creates a forum for leaders from Helsinki to Hong Kong, Beijing to Berlin. These chief executives share information and policy ideas in areas ranging from green building codes and weatherization programs to low emission transport systems and seawater heating initiatives.
The education agenda is similarly well-positioned to evolve, energized by the possibilities of instant world-wide communication. A prime example is Professor Michael Sandel who is leveraging this opportunity by taking his Harvard lectures on "Justice" to online audiences around the world. In a recent New York Times column he is quoted as saying, "Students everywhere are hungry for discussion of the big ethical questions we confront in our everyday lives ….My dream is to create a video-linked global classroom, connecting students across cultures and national boundaries — to think through these hard moral questions together, to see what we can learn from one another. With this initiative and others like it, education has reached a new stage. A truly educated person in the 21st century will have to take account of ideas and information from sources around the world.
How will we know when new norms might be making a difference? Meaningful normative shifts toward accepting a global ethic will shape personal identity. Individuals in even the most remote locations will begin see themselves as part of a global economy, a global climate, and a global information system. Values and priorities will evolve to take into account global-level concerns. Zero-sum thinking will begin to give way in some circumstances. Political and social arrangements will evolve. More and more, systems and structures will be designed to align with global expectations while preserving local autonomy and flavor.
Done well, ethics and international affairs in the 21st century would inspire, not legislate; it would offer insight not rules and regulations. Its goal would not be to make everyone the same or impose consensus. It would be, rather, to preserve liberty and diversity by recognizing a new reality and norms that must come along with it.
A moral world is not the same as a world in which everyone acts with perfect ethical result. This is not possible. However, it is possible to have a world in which the idea of morality is central to decision making. If we can create a world where pluralism, responsibility, and fairness are taken seriously, then the study of ethics and international affairs may indeed be a useful and practical art.
1 Simon Blackburn, Ethics: A Very Short Introduction, (New York: Oxford University Press, 2001), p. 4.
2 Isaiah Berlin, "The First and the Last," New York Review of Books, (May 14, 1998).
3 Hans J. Morgenthau, Politics Among Nations, (New York: Alfred Knopf, 1986, 6th edition); John J. Mearsheimer, The Tragedy of Great Power Politics, (New York: W.W. Norton, 2001).
4 Michael Walzer, Just and Unjust Wars: A Moral Argument with Historical Illustrations, (New York: Basic Books, 1977).
5 Isaiah Berlin, "The First and the Last."
6 Michael Ignatieff, Human Rights as Politics and Idolatry, (Princeton: Princeton University Press, 2001).
7 John Rawls, A Theory of Justice, (Cambridge: Harvard University Press, 1971); Amartya Sen, The Idea of Justice, (Cambridge: Harvard University Press, 2009); Peter Singer, One World: The Ethics of Globalization, (New Haven: Yale University Press, 2002); Kwame Anthony Appiah, Cosmopolitanism: Ethics in a World of Strangers, (New York: Norton, 2006).
8 Ronald Dworkin, Justice for Hedgehogs, (Cambridge: Harvard University Press, 2011).
9 Michael Walzer, Spheres of Justice: A Defense of Pluralism and Equality , (New York: Basic Books, 1983).
10 Robert Wright, Non-Zero: The Logic of Human Destiny (New York: Pantheon, 2000).


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Carrie Underwood Announces 'Reflection: The Las Vegas Residency' To Return In 2023
On the one-year anniversary of the debut of her hit production, REFLECTION: The Las Vegas Residency at Resorts World Theatre last Thursday, Carrie Underwood announced that her much-anticipated return will commence on June 21, 2023.
"I'm thrilled to be returning to Resorts World Las Vegas next summer," said Underwood. "REFLECTION is a show I'm so proud of and have so much fun performing."
"I love being out on the road with THE DENIM & RHINESTONES TOUR and look forward to returning to Vegas once that wraps, as it has become our home away from home where we get to play to audiences from all over the world," added the 8-time Grammy Award winning superstar.
The first artist to grace the Resorts World Theatre stage, Underwood opened the doors of the 5,000-capacity, world-class theatre with a sold-out premiere on December 1, 2021. REFLECTION quickly garnered rave reviews by critics and fans alike, selling out all runs in 2022 – a total of 18 shows.
Underwood kicked off her arena tour in October, which will continue through March 2023.
Tickets for 18 new show dates for the exclusive Las Vegas production, produced by Concerts West/ AEG Presents, will go on sale to the public beginning December 9, at 10 a.m. PT.
American Express Card Members can purchase tickets to the new shows beginning December 6 at 10 a.m. PT.
Tickets and a limited number of VIP packages will go on sale to the public beginning December 9 at 10 a.m. PT at rwlasvegas.com/entertainment/carrie-underwood and AXS.com/carrieinvegas.
The REFLECTION: The Las Vegas Residency new show dates:
June 2023: 21, 23, 24, 28, 30 July 2023: 1Sept. 2023: 20, 22, 23, 27, 29, 30Nov. 2023: 29Dec. 2023: 1, 2, 6, 8, 9
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I saw a related article on NPR this morning about unpaid internships that touches on some of the points that you make in your presentation: "Unpaid Interns: Real World Work Or Just Free Labor?" (http://www.npr.org/2011/11/16/142224360/unpaid-interns-real-world-work-or-just-free-labor).
While I normally try not to read comments on news stories, I'm finding the perspective of the commentators very interesting. Some touch on privilege and living wages, while others just yell that he's greedy and shouldn't whine about his experience.
I think that my institution has definitely received an "advantage" from the work of unpaid interns. Collections previously in the backlog have been processed and finding aids have been created. If that's not an advantage gained from unpaid interns, then what is it?
This, combined with the unseemly proliferation of library-information and public history graduates, is certainly an ethical issue for discussion at the highest levels of our profession. You and the few that have nailed this thesis to the wall will be hailed as our prophets once everyone else catches on and wants to know where it all went wrong.
Lance, I caught the tail end of your presentation at SAA. Thanks for replicating some of your points here, and bravo for such a thoughtful approach you've taken to this issue.
Totally agree on the internship culture depriving archives of qualified hard-working people because they cannot sustain part-time or volunteer employment long enough to find a full-time job in the field. But I think we should consider the issue of part-time work in archives too. Since graduating in 2009, I haven't been able to find a full-time archives job, but I have cobbled together multiple part-time and volunteer jobs to cover the gap. However, some employers are starting to specify years in full-time work required. I know it'll vary by employer on whether they count 3 years in archives juggling 5 jobs as 3 full years, but it's starting to feel like if you don't have the good fortune to get hired full-time fairly quickly after graduation (6 months sounds like a dream, and yes, I've been applying nationally!) you'll be pushed out of the market by those who are. Not that those people don't deserve their full-time jobs, but if I've been doing the same kind and quality of work part-time, I feel it should get equal recognition in this job market, which I am unsure it does.
I'm glad to see that someone actually thinks this is an important issue! During my graduate archival program I bit my tongue every time someone would mention the need to diversify the field while conveniently ignoring the barriers to entry. How can anyone suggest that we need to recruit a more diversified workforce when there aren't enough jobs for the people who are currently trying to get in? THANK YOU for pointing out the absurdity of the oft-repeated claim that there will be a dearth of archivists "sometime" in the future!
What I've noticed in my hometown is that the local cultural heritage institutions have created an employment system that relies almost entirely on students and volunteers to do archival work. Because I happen to be from a city with several archival management programs there is a never-ending supply of college students eager to take the work. As a result, instead of hiring one full time enty-level archivist, a company will hire several interns to split the work. What I find particularly insulting about this situation is that these interns get the boot the second they graduate or otherwise lose their student status so the organization can make way for a new crop of interns. The market here is so over-saturated that I had to wait 2 months after I graduated with my MLIS before anyone would even consider me for volunteer work! I knew it was going to be awhile before I found full time work but I never thought I would have to be wait-listed for unpaid work.
One last caveat about organizations relying on unpaid work that you didn't mention: how does this affect the quality of the work being done? If an aspiring archivist is underemployed and working with valuable materials in a place with poor security, is there not a serious incentive for theft? When people are juggling multiple jobs and/or school (to say nothing of personal/family demands) it is considerably harder to focus. and attention to detail is an important part of this field. I realize companies think they are saving money by not paying employees but isn't it possible they are paying for it in other ways? What about the morale of archivists whose job it is to constantly train and supervise a constant revolving door of interns?


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NGOs: To Curb Money Laundering, Company Owners Should be Made Public
Written by Eli Moskowitz
Civil society organizations urged the participants of a conference on combating money laundering to insist on the establishment of a public register that would show who owns which company in which country.
Financial Action Task Force Plenary Credit: FATF Official Twitter PageRepresentatives from 205 countries and jurisdictions are meeting this week in Paris to discuss global action that can be taken to combat money laundering.
Over 800 participants of the conference hosted by the Financial Action Task Force, FATF, will focus specifically on money laundering associated with fueling crime and terrorism. They will call on members of international organizations such as the UN, the World Bank, and the IMF to suggest what initiatives might be required to curb illicit financial flows.
Civil society organizations that were not invited to attend the conference urged regulators to consider making beneficial ownership information openly accessible through a public registry, according to Transparency International.
Such a registry might help authorities track illicit financial behavior in places like Cyprus, where, just last week, MONEYVAL, FATF's European Council affiliate, warned that the country's financial system remains vulnerable to foreign investments coming in from what it described as "politically exposed people."
MONEYVAL's report acknowledged that it relied on investigative journalists to make such a determination -- citing findings in the Panama Papers and other "well-known Laundromat schemes," which, presumably, were those revealed in OCCRP investigations.
Max Heywood, head of policy at Transparency International, told OCCRP that while it was encouraging to see authorities paying attention to evidence presented by journalistic investigations that have made use of financial leaks, it would be even better if one could just check a register, instead of waiting for someone to leak the information.
After the Cyprus report was released, the anti-money laundering task force said that it would pursue "enhanced follow-up procedures." Its secretariat explained to OCCRP that this means that it would produce more frequent reports and if the country didn't comply, MONEYVAL could establish a "high-level mission to the country" or issue "a public statement."
The Cypriot Finance Ministry issued a response to the report, saying it was grateful that MONEYVAL had recognized how seriously Cyprus had taken the issue of money laundering.
It noted that "in the technical part of the report, Cyprus presents compliance scores or high compliance in almost all 40 parameters and no non-compliance assessment."
"There is a difference between compliance and practice," Heywood explained, stating that despite the fact that Cyprus complies legally with much of what international authorities require, it does not appear to have much tangible effectiveness in eliminating illegal financial flows.
Heywood reiterated the importance of a cross-border approach, saying that the problem can't be tackled on the level of one country.
He said he hoped that this is what will be discussed at this week's FATF conference, despite the fact that Transparency International representatives were not invited to attend.
Other civil society organizations, such as Global Witness, whose members were also not invited to attend the conference, appear to share Heywood's assessment.
"FATF has a unique opportunity this week to revise its current weak recommendation on beneficial ownership transparency and call on all Member Governments to implement public registers revealing who really owns the companies based in those states," Tina Mlinaric, Campaigner at Global Witness, told OCCRP.
"Should they fail to take this step, it will leave many questioning how serious FATF is in the global fight against money laundering and corruption."
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Too many Cupidites love to hang on the site and chat but don't want to actually date in person. Members range from rural-loving city dwellers to real-life cowboys, ranch hands, and farmers. Major Blackberry update just released. Discover Pittsburgh Singles Close By. This niche site attracts people who are more interested in traditional values than in finding a hottie. SinglesAroundMe reveals some of its patent portfolio regarding Position-Shift. This app, which is focused on Christians, promises to "Find God's match for you," but specialized apps like this one can be limiting.
The people behind The Dating Gurus are couple Sharon Kroll and Lee Wallender of Seattle, Wash., who met after spending years plowing through online dating.
What do yinz use to look for relationships and/ or hookup. 25m straight btw. Pittsburgh online dating for Pittsburgh singles.
You will have to live with yourself if you do this. Attracts a younger crowd than JDate, has good looking members, and like Tinder, is strictly an app, rather than a website.
Discover Pittsburgh Singles Close By. Newly redesigned re-built iPhone app released!
The Dating Gurus were rendered speechless as we tried to fathom who would actually engage in this charade. Government of Canada rewards SinglesAroundMe with tax incentives relative to technological advance.
Meet me que significa en ingles Too many Cupidites love to hang on the site and chat but don't want to actually date in person.
Members range from rural-loving city dwellers to real-life cowboys, ranch hands, and farmers. Leave your ratings and comments and see if you agree with the experts.
Endless opportunities to meet other singles in settings that don't necessarily scream, "Look at me! While we love the idea of niche-based dating apps, Christian Mingle misses the mark.
The League, a dating app for "highly ambitious individuals," is launching in Pittsburgh on Tuesday, Dec.
The group selected Pittsburgh. Pittsburgh's best FREE dating site! % Free Online Dating for Pittsburgh Singles at Our free personal ads are full of single women and men in. App analytics company Applause recently completed a study of 97 dating apps to see which ones were meeting user expectations.
While Meetup isn't a dating app per se, it is used to bring together people with similar interests — including singles.
This app for singles over 50 provides matches for people interested in companionship, a date to the opera or just a pen pal. SAM downloads tripled quarter on quarter. Largely a non-site nothing to see here, folks!
Real people are paid pennies to provide texts and calls, and still others send selfies for use as another's invisible love interest. New Blackberry upgrade available to 2.
FREE RICH DATING SITES RELIGIOUS Not for the impatient.
Feb 03 SinglesAroundMe hitting a record 80, downloads per month!
Three new versions released for Blackberry - upgrade to V 2. Serendipitously you might meet someone around you right now that is perfect, and with SAM we provide you with the chance to meet them. With tens of thousands of singles joining worldwide each week, SAM is designed for singles like you.
This "Tinder-lite" dating app only offers 1 match per day, so add to your arsenal without making it your primary dating app.


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Punters (honest and otherwise) can expect to see rooms overflowing with temptation – with new pieces in perspex frames and cabinets stuffed with hand-crafted felt items to tempt all types of people looking for a five finger discount, i.e everyone.
So to those of you who have stuffed packets of ham or even an iPhone 7 down your trousers – or even just thought about doing it – you're not alone. Shoplifting exists to prove that this is even more common than most people imagine. So put on a massive coat and make sure you've got some strong thighs, shoplifting has never been as bright, colourful and enticing as this. Remember thieves will not be prosecuted.


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California Fires, 2017
The good news is that only a small fraction of California is on fire or incinerated.
The bad news is that this year's California wildfires have been big, destructive, and aren't over yet.
I'll be talking about a few of the fires, why I think troubles aren't over for folks living in California, a little about wildfires in general. Also how I see disasters, God, nature and beliefs: sensible and otherwise.
Rain and Fires
Nature Preserves in Perspective
Wildfires: They're Not New
California Wildfires: Comparisons and Health
After the Fires: What I Expect
To Sleep, Perchance to Think
Dominion and Doing Our Job
Faith and Getting a Grip
(From Phoenix7777, via Wikimedia Commons, used w/o permission.)
(Top: 2017 Northern California wildfires from January 1 to October 11. Bottom left: California wildfires in October 2017; bottom right: California wildfires, December 2017.)
It's been a bad year for wildfires in California. Oddly enough, getting adequate rain early on helped — if that's the right word — keep the fires going.
More than the usual year's growth of grass dried up later in the year. Sparks from poorly-maintained power lines or other tech we weren't using wisely probably weren't the only causes.
Lightning, volcanic eruptions, or other natural events start fires, too. With acres of tinder-dry grass, it wouldn't take much.
(From Getty Images, via BBC News, used w/o permission.)
("The wildfire has devastated acres of land in Ventura and Santa Paula"
My extended family-by-marriage is spread out a bit. That let me I talk with a California resident at a holiday family get-together.
Their house is well away from any fires, which is good. Air in their part of the state, however, is foul.
Smoke from a small wildfire can dissipate pretty rapidly. Months of smoke from a whole lot of huge fires is another matter. I'm quite sure life on Earth will endure, but effluvia from those fires is a real problem. I'll get back to that.
I gather that a significant number of the fires have started because the State of California hasn't been taking care of the state's infrastructure.
I haven't researched the assertion, but it seems plausible. Not getting around to spending money on routine maintenance happens.
Back in 2007, an Interstate bridge here in Minnesota collapsed. Apparently the official explanation is that the problem was a design flaw.
That's likely enough a factor, but at the time there was a fuss being raised over not-entirely-adequate maintenance. On the 'up' side, the bridge held for four decades before breaking. Death toll was 13, with 145 injured. It could have been worse.
Wildfires can be a real problem for us. But they're not all bad.
We've learned quite a bit since my school days. Between Smoky the Bear's "only you can prevent forest fires" and a growing desire to not 'spoil' nature, most folks figured fires were always bad news.
Then some folks noticed that vegetation grows back after a fire.
Scientists and conservationists had records from before we started suppressing fires.
Just as important, we'd been preventing most fires in nature preserves for years, decades. Most fires, that is. A few started and spread a bit anyway. That let us compare places with no fires and comparable spots that had burned and recovered.
The recovered forests and grasslands looked more like they had when we started keeping records. Lesson learned. Now controlled burns are part of routine maintenance in many nature preserves.
Controlled burns are just that: controlled. They're carefully set, watched, and kept from spreading into areas that we want to keep. Most of the time. That's when they get in the news, more often than not.
A bit upwards of 200,000,000 years back, something killed a whole lot of critters.
It happened in what we've been calling the Petrified Forest Formation of the Chinle Group, in north-central New Mexico.
Some scientists recently looked at fossils from the area. From the condition of the fossilized bones and wood, they figure that most likely they died in a wildfire.
The point of that paleontological digression is that wildfires didn't start when we started making power lines and barbecue grills. They've been part of life here for a very long time.1
That doesn't make California wildfires less of a problem. But I think remembering that humans don't cause everything makes sense.
(From NASA/ESA, used w/o permission.)
(False-color image of the Ventura County burn scar on December 5, 2017, using data from the European Space Agency's Sentinel-2 satellite. Active fires are orange, the burn scar is brown. Unburned vegetation is green, developed areas are gray.)
"California's Thomas Fire scorches area larger than New York City"
BBC News (December 11, 2017)
"The most destructive wildfire raging in southern California has expanded significantly, scorching an area larger than New York City.
"The Thomas Fire in Ventura and Santa Barbara counties has consumed 230,000 acres (930 sq km) in the past week.
"Fanned by strong winds, it has become the fifth largest wildfire in recorded state history after it grew by more than 50,000 acres in a day.
"Residents in coastal beach communities have been ordered to leave…."
I'm not going to add up how big this year's fires are — not this week. That's partly because the numbers keep changing.
A recent total was around 245,000 acres. That's 990 square kilometers, 382.24 square miles.
If they'd all been in one place, the area would be around 19 and a half miles on a side.
The fires have destroyed about $9,400,000,000 of insured property so far. Insurance can't cover everything, though. I think it'll take years for businesses and people to recover from time spent cleaning up and rebuilding. Those able to rebuild, that is.
(From The New York Times, used w/o permission.)
(Wildfires near Los Angeles, around December 7, 2017)
"Where the Fires Are Spreading in Southern California"
K.K. Rebecca Lai, Derek Watkins, Tim Wallace; The New York Times (December 8, 2017)
"Several wildfires continued to blaze in the Los Angeles and San Diego areas on Friday, burning more than 100,000 acres and forcing nearly 200,000 people to evacuate…."
The good news is that the Los Angeles metropolitan area didn't catch fire. Just parts of it.
The bad news is that fires are still burning.
News services based in America's east coast comparing the burned and burning areas to New York City, BBC compared them to London's footprint. Either way, these are big fires.
Losing your home is bad, but stuff can be replaced. Except for family photos and other one-of-a kind things.
I haven't seen numbers, but I'm guessing that many folks don't have a place to work now. Losing a job or business hurts, too; although it can be less personal than losing a house.
But like I said, stuff can be replaced. People can't.
At least 44 folks have died so far, 192 or more others have been injured. My guess is that the toll in lives and health will keep growing over the next few decades.
There are probably smoke-free spots in California, but a whole lot of folks who aren't anywhere near a wildfire are downwind of one.
Breathing wood and grass smoke isn't particularly healthy. When more-or-less-new buildings burn, things get complicated. And toxic.
There are good reasons for using PVC pipes, and polybrominated diphenyl ethers make pretty good fire retardant. But sometimes structures burn anyway. Smoke from today's building fires has some distinctly-unhealthy stuff in it.2
My guess is that folks in many parts of California today will have more than their share of health problems over the next several decades.
One of these days I'll probably talk about St. Francis of Assisi. But not today.
Last night I enjoyed a full night's sleep — for the first time in about a week. That's made focusing — my mind, eyes, or pretty much anything else — more challenging than usual.
We need sleep, and it's better if we do it while the sun is down.
Taking care of my health, within reason, is a good idea.
I don't know why Medieval and Victorian pop religious literature made such a big deal of swooning Saints. But stories about them sold quite a few books over the centuries. I've talked about Saints and ham sandwiches before. (July 2, 2017)
Some Saints, and certainly not all, really did do very unhealthy things to themselves. But it's not why they're Saints. And that's another topic.
My culture had a badly-distorted notion of our "dominion" over this world for entirely too long.
More of us started realizing that nature was beautiful, important, and not immune to stupid behavior while I was in my teens.
I think the change in attitude made sense. Today's notion that a core Christian value is destroying nature is distorted: putting it very mildly.
As I keep saying, the part of God's creation we can see is "very good." We do have "dominion" here, but we don't own the universe. It's God's property. Taking care of the place is part of our job. (Genesis 1:1–28, 2:15; Catechism of the Catholic Church, 216, 373)
Our job description includes making reasoned use of its resources for ourselves and future generations, and keeping our home in good working order. (Catechism, 2402–2406, 2415)
That reminded me of the durable notion that using post-pharaonic Egyptian medical tech isn't 'Christian.'
I think trusting God makes sense. But taking care of ourselves is a good idea, too. Again, within reason. (October 8, 2017)
I still run across folks who don't 'believe in' vaccinations. I figure they really believe that God doesn't like vaccines because they're not mentioned in the Bible.
I read and study the Bible. It's part of being Catholic, or should be. (Catechism, 101–133)
But movable type isn't in the Bible either. Even so, I've never run into an 'it's not in the Bible' enthusiast who will only read hand-copied Bibles. And that's yet another topic.
Getting and staying healthy is a good idea. Within reason. Prayer is important too, and so is science. (Catechism, 1506–1510, 2288, 2289, 2292)
The notion that there's virtue in being sick isn't going away any time soon. Neither is assuming that folks get sick because God is smiting them. I don't think either makes sense. (July 21, 2017; August 21, 2016)
The same goes for disasters. Assuming that God smites sinners and rewards 'good people' may be comforting to healthy folks who still have their homes. That doesn't make it true.
"'Or those eighteen people who were killed when the tower at Siloam fell on them—do you think they were more guilty than everyone else who lived in Jerusalem?'"
(Luke 13:4)
More of what I think about faith, health, disasters and making sense:
"Anxiety Optional"
"London Fires, Mostly"
"Polio, Zika, and Using Our Brains"
1 More than you may want to know about wildfires:
2017 California wildfires
Chinle Formation
Fire ecology
List of California wildfires
List of wildfires
California Wildfires 2017
California Wildfire Resources
"California fire: Ventura blaze reaches Pacific Ocean"
BBC News (December 6, 2017)
"Taphonomic analysis of a fire-related Upper Triassic vertebrate fossil assemblage from North-Central New Mexico"
Kate E Zeigler, Andrew B. Heckert, Spencer G. Lucas; ResearchGate (January 2005)
2 New materials and health:
Polybrominated diphenyl ethers
"California Wildfires of 2008: Coarse and Fine Particulate Matter Toxicity"
Teresa C. Wegesser, Kent E. Pinkerton, Jerold A. Last; Environmental Health Perspectives (received September 8, 2008; accepted February 2, 2009; final publication June 1, 2009) via HIH
This entry was posted in Science News and tagged America, disasters, ecology, environmental issues, science, stewardship. Bookmark the permalink.
2 Responses to California Fires, 2017
Number agreement and maybe a missing article: "using wisely probably weren't only cause."
Only mentioning the lack of Oxford comma here because you use and Oxford comma later in the article: "Also how I see disasters, God, nature and beliefs:"
Missing word: "folks who aren't anywhere near a wildfire downwind of one."
Missing space: "We do have"dominion" here, but"
Got it! Them, actually. And fixed. Thanks!


The black DSC-W830 Digital Camera from Sony is a pocket-sized point-and-shoot featuring a 20.1MP, 1/2.3", Super HAD CCD image sensor and BIONZ processor for high-resolution still photos, HD 1280 x 720p video recording at 30 fps, and low-light sensitivity to ISO 3200. The 8x optical zoom, 4.5-36mm Carl Zeiss Vario-Tessar lens offers a 35mm-equivalent focal length range of 25-200mm, covering wide-angle to telephoto perspectives, and an aperture range of f/3.3-6.3.
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Files are recorded to MS Duo or SD/SDHC/SDXC memory cards. The DSC-W830 is configured with a USB 2.0 port and composite HD and SD outputs. It's powered by the 3.6V, 630mAh NP-BN lithium-ion battery.


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And here she is doing her best to avoid the camera's after her arrest on Monday, November 28th, 2016 for forgery, eavesdropping and criminal possession of a forged instrument after she allegedly using forged warrants to tap the cellphones of both her lover, who is a NYPD detective, and the woman that Tara suspected her beau of having an affair with.
Ironically, Tara was a high-ranking Assistant District Attorney, serving as the Deputy Bureau Chief for the Brookyln D.A.'s "Violent Criminal Enterprise Bureau", which specializes in using wiretaps to take down criminal enterprises like gangs and crime families, when she allegedly forged the signatures of two separate judges on 20 court orders to wiretap the two cellphone numbers.
When confronted by co-workers Tara is alleged to have tried to avoid suspicion for requesting the wiretaps by telling her colleagues that she was on a secret mission on behalf of the Police Department's Internal Affairs Bureau.
It's been reported that the forgery and wiretaps came after Tara and her Detective beau had a "personal entanglement" over Thanksgiving weekend, which led to discovery of the fraudulent Court Orders and wiretaps.
A spokesman for the Brooklyn District Attorney's Office said as soon as the allegations were uncovered, a swift investigation took place, that afterward Tara was "immediately terminated" and that the office had "ordered a comprehensive review of our protocols and procedures to make sure that this abuse of authority never happens again".
At Tara's Arraignment her former colleague Assistant District Attorney Joseph Alexis reportedly told the Court: "We take no pleasure in this appearance. This is a stunning betrayal of her oath of office and the justice system that we uphold." Judge Curtis Farber set Tara's bail at $25,000 bond, with a $10,000 cash option and, if Tara is convicted then she faces up to seven years in prison.
Memo to FORMER Assistant District Attorney Tara Lenich: Don't do the crime if you can;t do the time.... Don't do it!


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