Wednesday, March 18, 2009

Alternative histories

One of my minor enthusiasms is alternative histories. You know the sort of thing – what-ifs about the wrong side winning wars, Jesus not being crucified, and so on.

My personal favourite is what would have happened if Napoleon had not sold Louisiana to the United States in 1803. In those days, Louisiana was rather more than the present-day state – it included all of present-day Arkansas, Missouri, Iowa, Oklahoma, Kansas, Nebraska, plus much of Minnesota west of the Mississippi, most of both Dakotas, north-east New Mexico, all of Montana, Wyoming, and Colorado east of the Continental Divide, plus all of the modern state of Louisiana that lies to the west of the Mississippi River, including New Orleans. It’s more than 800,000 square miles or 2 million square kilometres. That’s about a quarter of the modern USA, and completely divides the east and west coasts. As Napoleon rightly said of the Purchase that ‘This accession of territory affirms forever the power of the United States, and I have given England a maritime rival who sooner or later will humble her pride.’

So what would have happened had the Louisiana Purchase not happened as it did in 1803 (at 3 cents an acre!)? Assuming that the USA had no later opportunity to buy this land, plainly the USA would have been a much lesser country – locked to the east coast, cut off from the Great Plains, Texas and California, with no interest in the Pacific, Hawaii or Alaska, and extremely unlikely to emerge as the Great Power sans pareil at the end of the 20th century.

And what about Napoleon? Assuming that he was still defeated in 1814, what if he had fled to a still-French New Orleans and been welcomed (or at least forced his acceptance) as ruler? It is not hard to envisage his subsequent career, with two basic themes: keeping Americans to the east of the Mississippi, and establishing a new French empire to the west. Imagine the results: all the familiar additions to the USA – Oregon, Texas, California, maybe even Hawaii and Alaska now go to a new French-speaking power. Mexico defeated and perhaps absorbed. New French conquests in central America and the Caribbean, perhaps. A great French naval power in the Pacific. Conflict with Britain over western Canada. All of the oil wealth in the hands of a new power.

But whenever I think about alternative histories, I never get very far before a quite different train of thought sets out. For how long would even such a great change have made a difference? A century later - certainly. A millennium? Well, less so, at least as far as the general shape of the world is concerned. And the longer you wait, the smaller the likely impact. Or at least so I would have thought. I really don’t know. There are countervailing arguments. Chaos theory, for example, seems to suggest that, for some phenomena at least a small perturbation in 1803 would change the future irreversibly.

But I am not convinced. I do not doubt that, at the level of, say, who is born and who dies, a great funnel of causality spreads out indefinitely, within which nothing is the same again. But in terms of the larger structures of society and history, two things occur to me. Firstly, are social systems sensitive like the weather? A butterfly may change the weather halfway around the world (though I have never seen a convincing proof of that idea!) but great systems such as capitalism or feudalism do not look quite so touchy. And secondly, what of all the things – the infinitely many more things - that do not change? Is their effect erased? Presumably not. For human (and intelligent) systems have two features that make this unlikely.

Firstly, like living systems, intelligent life does not react to things like a billiard ball- just bashed about willy-nilly. A living system assimilates the things it encounters (i.e., adjusts them to it own patterns of activity), or if it cannot, it accommodates to them in ways that are as specific to its own nature as they are to the thing to which it accommodates.

As for any intelligent system (e.g., a human being or society), not only do they (like all living things) respond only in ways that reflect their own structure, but they also - and in this they transcend non-intelligent organisms completely - include within themselves knowledge of the principles through which they do this. That is, they include within themselves their own values, goals, methods - any number of other more or less explicit, more or less deliberate structures that ensure that the randomness of the chaotic system is replaced by its very opposite.

So is the result an ever-widening funnel? Or a lens-shaped hole in history that widens and widens and widens – and then narrows and narrows and narrows again, until the point is reached where you can no longer tell whether or not the original trigger actually occurred? At that point, the effects of the initial cause have been so dissipated and diluted by the effects of all the events that were not changed that everything – or at least things of a more structural and functional level – are as they would have been anyway?

I suspect that the answer depends on the relative breadth of this causal ‘funnel’ at its widest and the historical ‘space’ into which it irrupts. Where the former exceeds the latter, it would seem that irreversible change is unavoidable. Even if it is smaller, there is presumably a kind of ‘critical mass’ of effects that set history on a radically new course. Hitler dies in the First World War? Climate change devastates civilisation? Nuclear winter kills every large animal and literally every bird and mammal (i.e., every potentially intelligent organism) on the planet? And planet Earth would otherwise have founded of a galaxy-wide society?

Or are there rules to the structure of human history that either are not affected by empirical events, or at least can force themselves back into control? As I have argued (implicitly) in my History of Human Reason, there are. If there is life, there will be intelligence. And if there is intelligence, there will be history and consciousness. And if there is history and consciousness, there will be something very like feudalism and capitalism and their successors - the still more advanced social systems we did not quite get up to.

Thursday, March 12, 2009

London - Paris return: 10.9kg

I'm off the Paris tomorrow, to see my lovely daughter. So I thought I'd try to find out exactly how much CO2 I'm going to be emitting in the process. Starting from London, the answer is 10.9kg, Eurostar (the train company) tell me. All independently audited, etc.

Compare that with 122 kg - 11 times as much! - if I fly! And the door-to-door journey time is not noticeably different.

Two questions naturally spring to mind:

1. Why on earth would anyone prefer to have a truly wretched time traipsing out to Heathrow, hanging about and queuing for an age, and then being stuffed into a noisy, uncomfortable and (relatively) dangerous airplane?

2. Why is even still legal to do take the plane when the environmental difference is so vast?

No, the answer isn't freedom of choice. I don't have the freedom to shout in other people's ears in public places (though apparently advertisers do), so why should I have the freedom to pollute their air and endanger their planet? And the sooner we get used to that idea, the better for all of us. Especially for my daughter, her children and grandchildren.

Wednesday, March 11, 2009

Climate change: Back to the wrong drawing board

The head of the IPCC is reported today as saying that Barack Obama is unable to introduce the kind of carbon cuts EU countries are aiming at, lest he face social revolution. As a result, report the media, the new post-Kyoto climate deal is in jeopardy.

Tosh.

And the problem is, as with the perennial What about China? Conundrum, we have exactly the wrong approach to how climate agreements work. Look at it like this. Imagine that there are two hundred or so people – one for each country on the planet – standing in your neighbourhood park, evenly spread out, all wearing blindfolds and each carrying a gun. Every now and again they each fire in a random direction. Some, such as the ones representing the USA or China, fire more frequently than the ones who represent Somalia or Tanzania. Given how they are spread out, few bullets kill, but inevitably some do.

So what is the right solution to the rising death toll? To only stop firing when we all agree to stop? Or does it make sense for everyone to stop as soon as possible, regardless of what everyone else does? If I fire more slowly, I kill fewer people, and if I’m not firing at all, I don’t kill anyone. Why on Earth would I wait for anyone else to stop firing?

Likewise with climate agreements. If China and the USA and Australia and India and Russia go on putting carbon into the atmosphere – or depleting resources or encouraging population growth or allowing ecosystems damage - many will die. But regardless of what anyone else does, the rest of the world can minimise the casualties by slowing and then stopping the damage they are doing, and the USA and China and everyone else is more than welcome to join us - ASAP please.

More on atheism

A brief follow-up to my previous comments on the ‘Don’t worry, God probably doesn’t exist, so stop worrying and get on with life’ bus adverts and intelligent design.

An atheist isn’t just someone who does not think God exists. An atheist is someone who would not ‘believe in’ God even though they knew that he does exist. For to ‘believe in’ God entails a good deal more than simply acknowledging factual existence. It also requires (in its conventional gloss) that I worship my creator and obey his will without question.

I find this impossible to stomach – partly because it offends against the fact that I am – or so God tells me – a morally responsible being. If that is the case (and I like to think it is) then the mere fact that someone else tells me x or y is right does not make it so. There is no moral authority over a moral being other than their own moral judgement. I will – indeed, as a moral being, I must – make my own decision.

As for worshiping God – what on earth does that mean? To repeat the example used by William Paley about 170 years ago (and so beloved of theologians even now), if I found a pocket watch on the path, it would not take long to work out from its complexity that it had a designer. But even if this were true – and as the next 170 years of evolutionary thinking has demonstrated, it isn’t – I would not expect the watch to worship its creator. What a weird idea!

And even if it did, I would hardly say that God’s record to date suggests that he is worthy of such devotion. I have long thought that the Bible evidenced a severe lack of moral judgment on God's part. Of course, one has to sympathise with his predicament. It must be tough being divine in the face of modern technology. Imagine trying to manifest yourself over the phone, only to be put through to an answer machine. Imagine announcing the Second Coming by TV, only to have half the population video you instead and then record a soap opera over you without even bothering to watch.

But leaving such modern niceties aside, Creation doesn’t exactly reek of any deep concern for its inhabitants. At this very moment, a million children are crying with toothache. The state of the world, even on this small, quite non-cosmic level, would make Caligula blanch. If a camel is a horse designed by a committee, the Universe was surely designed by a committee of camels. (Actually, the conception of the universe as designed by a committee does solve one enduring theological conundrum - how the three persons of God could also be one.) Far from embodying divine wisdom, the universe is really the expression of perfect unwisdom, only made wise by humanity.

As for God himself, he exhibits the morality of the ultimate amoral bystander. How could he stand by and watch Auschwitz happen? Or as one eminent American critic of religious institutions has remarked:

Let’s get serious: God knows what he’s doing, he wrote this Book here, and
the Book says he made us all to be just like him. So if we’re dumb, then God is
dumb, and maybe even a little ugly on the side...

Chorus: Dumb all over... A little ugly on the side... Dumb all over...
(Frank Zappa)

It’s lucky that God no more has free will than the rest of us; heaven only knows what he might have got up to. Cataracts, indeed. Nor is he much more effective on the social and historical planes: any religion that has still only acquired a minority holding in humanity’s conscience after 2,000 years of sustained marketing by some of history's finest fanatics and delivers human happiness with the efficiency of the Plague is surely due for an overhaul.

All in all, there is no reason to worship God just because he is omnipotent, because he is our creator, etc. It may be Calvin’s opinion that one cannot help but worship one’s creator -

How can the idea of God enter your mind without instantly giving rise to the
thought that since you are his workmanship, you are bound, by the very law of
creation, to submit to his authority? (From his The Institutes of the Christian Religion.)

- but as i say, that is surely to deny our integrity as responsible beings. After all, that’s how God made us - if we were made in the 'image' of God, surely it was in his moral image. (Or if it was in his physical image, why was he so susceptible to in-growing toenails?) But in that case, we are as responsible for our acts as God is for his. What then is there to worship? By the same token, how can our sins be taken from us?

In summary: God does not exist, but even if he did, there would be no reason to ‘believe’ in Him. And even if he were worthy of belief, that would be no reason to worship him. I believe in democracy but I don’t worship it. And even if he were worthy of worship, there is no reason to think he is a Christian. After all, no one else is. Finally, even if He did exist, were a Christian and were worthy of belief and worship, then the entirety of human history cries out that he really is an Almighty Shit.

Thursday, March 05, 2009

Unfortunately Richard Dawkins barely exists either

A belated reaction to the splendid ‘Don’t worry, God probably doesn’t exist, so stop worrying and get on with life’ bus adverts going around London a while back. Excellent – I’m only sorry that there aren’t more.

How about ‘God was just Jesus’ imaginary friend’, or perhaps ‘God’s only excuse is that he doesn’t exist’ over a picture of a small child in Auschwitz? I’ve always wondered what excuse God will come up with over that one. If I had stood by and done nothing when I could have ended all that suffering in an instant, can you imagine what the world would have thought of me? So why think otherwise of God?

But despite the rightness of the sentiment, Richard Dawkins (who I believe a hand in these advertisements) is far from having a credible answer to the problem religion is trying to solve. His response to religion seems to be, in brief, that it is scientifically incorrect, and so should be disregarded. The first part is right enough, although I doubt that the Pope or the Archbishop of Canterbury would consider it much of a criticism. But I am sure that they would respond – equally correctly, I’m afraid - that religion isn’t about empirical truth anyway. And when they start getting onto what religion is about, their solutions may be completely fanciful but they are also solutions to perfectly real problems before which science (at least in the guise Dawkins favours) is as helpless as a baby.

Religion is about meaning – about what life means, about where we come from and where we are going to, about our relationship with one another, with ourselves, and with the world. The religious response to all these questions is God, which is where I, like Dawkins, get off. But they are all perfectly valid questions: without a sense that life has any meaning, not much is left but boredom, horror and ashes. Yet this is precisely what Dawkins is committed to. Not only is his general (very conventional) account of science absolutely incapable of posing, let alone answering, questions of meaning, but the specific theories to which he is committed – above all natural selection – is completely opposed to the idea that life has any meaning at all. In this he finds himself in good, if uncongenial company, for Stephen Jay Gould, who seems to have disagreed mightily with Dawkins about the very Darwinism to which they were jointly committed, once wrote a sad little book about the place of the individual in evolution, and could only conclude that individuals were empty, futile, accidental things.

In both Gould and Dawkins’ versions of Darwinism, there is no way out: not only does life have no intrinsic significance (true) but it is quite unthinkable that we should have the capacity to construct a meaningful reality (profoundly false). In their conventional forms, random variation and natural selection allow no space for meaning over and above being programmed to seek out and respond to things that enhance our reproductive fitness. Above that level there may be all manner of meaning-like things, but that is where they all lead. But if meaning is really just code for reproductive fitness (or making a lot of money, or any other contemporary cultural shibboleth) then it is resting on its own antithesis. Like existentialism and a dozen other philosophies, the only advice it can offer is to look the other way, and then die. Meaning is essential if the scientific view of life is not to be turned into a tragedy, but if the best we can hope for is Dawkins/Gould/Dennett’s narrow reading of Darwinism and scientistic undermining of meaning, the only possible outcome is the mutually assured destruction of science and happiness.

It is clear from their writings that not that either Dawkins or Gould is comfortable in this position. Who would be? This is their lives we are talking about too – according to their own theories, meaningless accidents. Yet when they try to get out of this bind – as when Dawkins appeals to our big brains to fight back against the worst excesses of our genes or Daniel Dennett (another member of this charmless circle) asserts that real freedom just ‘evolved’ because it was selectively advantageous that it should - they just sound stupid. Were they – and we – not so blinded by the authority of this rather trite interpretation of natural selection, we would all be shouting that the emperor has no clothes. Or rather, that he may be fully dressed, but he is not emperor.

And it is all so unnecessary. Natural selection is completely compatible with the idea that intelligent beings are capable of constructing a meaningful reality, and we don’t have to be constantly undermining ourselves by sneaking back and claiming that it’s all really about reproductive fitness after all. The crucial thing to understand is that, just as there are things that precede evolution and cannot be sensibly explained in such terms – the whole of physics and chemistry, for example – so there may be things that are every bit a material as bodies and genes and nervous systems, but which are also post-biological. That is, they rely entirely on the existence of a functional biological ‘platform’, but once that platform is assured, their interests are as far removed from those of life in general as life in general is from a chemical reaction. The differences are qualitative, fundamental, and include a huge range of novelties – consciousness, history, culture, technology, and so on.

This layer is intelligence. And I cannot emphasise too strongly that this is not simply as intelligence considered as just another faculty of the brain. Rather, the relationship between intelligence and life in general is much the same as that between life in general and chemistry or chemistry and physics – a radical reorganisation leading to both the resolution of key problems biology by itself finds insuperable and the introduction of new problems that our biology finds unintelligible.

The former includes the objectivity (as expressed in science, technology, industry, and the possibilities of radical environmental management) that allows intelligence to ‘see’ random variation and natural selection in a completely different (i.e., objective) light from any non-intelligent creature, and so to grasp its logic and the solutions it requires in ways that completely circumvent evolution itself. The second is this very problem of meaning, which spins form the very same source – the objectivity that tells us not only our place in evolution but also questions our place in the universe and in our own existences. Sometimes intelligence comes up with blindingly incorrect answers of which religion is only the longest running. But that does not mean that it cannot come up with something better. Darwinism, for example.

So if Richard Dawkins - and the late Stephen Jay Gould and all the other biologists – cannot even imagine this possibility, it is not because Darwinism precludes it (see my Birth of Reason) but because they are unable to grasp that Darwinism describes only one step, and by no means the last, in existence. And intelligence is the next.

Wednesday, March 04, 2009

How much your government cares about your children

If you have children and expect to have grandchildren, you might like to know just how little your government is thinking about them. The following table (data from the Financial Times) sets out the national 'economic stimulus' packages for dealing with the current economic crisis and the fraction – typically pretty small - that goes to green programmes.



Even the green investments are rather illusory. Most of them are only partially credible (especially in China), and many are bound up with very ungreen initiatives. For example, the Italian, French and German figures all include programmes to encourage car owners to buy newer, greener vehicles. But not only is this of doubtful environmental value (because of the 'embedded carbon' put into the environment by building new cars) but thsi approach simply perpetuates the car culture that is half of the current problem.

Nor are things that are not in these packages exactly helping. For example, Canada will spend $150 million on low-carbon energy in this package. Very nice. What a pity is also plans to invest billions and billions in digging up the environmentally catastrophic tar shales in Alberta. It’s as though they have decided to take an aspirin before chopping their leg off.

I think I’ll move to South Korea.

Overdosing on Dr Li’s Magic Formula

One persistent theme in my experience of business over the last quarter-century is how wrong-headed it is to rely on what suits business to determine the direction of the economy as a whole. A second is that intellectual narrow-mindedness can make otherwise apparently clever people do some very dumb things.

It is not that most business people aren’t clever or that they don’t understand economics; rather, it does not matter how clever they are or what they do or don’t understand, because once business is allowed its head, the natural tendency of markets toward monopoly, bubbles and assorted other economic irrationality and social disaster is inherent in business itself.

The basic principles of investment ensure that, even for a democratically minded investor, a financial return – a profit - must be extracted sooner or later, while the equally basic rules of risk management mean that the shorter the term over which that profit is made, the greater the chance of not losing it to serendipity, market vagaries or the other guy being smarter/meaner/luckier than you. Add to that the extent to which most companies – and certainly all economically significant ones – rely on investment and re-investment from bodies such as investment banks, pension funds and insurance companies, whose sole interest lies in maximising the returns on their investments, and no sooner do you leave business to its own devices than they all start rushing towards the cliff.

For allowing business to have its head is rather like shouting Fire! in a theatre: everyone rushes in the same direction, because that is where survival – which is to say, the profit - lies. And when people all start running in the same direction, two things happen. Firstly, things start to get distorted. And secondly, people start to notice that they can rely on people running that way, even though there is no obvious reason way they are. Hence bubbles: things start to rise, then people start to buy not because they can see intrinsic value in what they are buying but because they have confidence that other people will soon be willing to pay even more for what they have just bought, and they will make a tidy profit selling it to them.

Add to that the extent to which market economics became an all-conquering ideology from the 1980s onwards, and it soon became inconceivable that the interests of business and the plans of its leaders could be wrong for society as a whole. In reality, it turns out, they were completely opposed. Follies such as the Private Finance Initiative or rail privatisation should have been enough to convince any disinterested onlooker, but as far as deregulating markets was concerned, nothing was too much. So regulators had spent half a decade mouthing oxymorons such as ‘light-touch regulation’ and declining to be firm with whole industries because ‘business wouldn’t like it’.

This could only happen because the free market fantasy went right to the top. Thatcher, Reagan, Clinton, Blair, Bush and Brown all expressed a quasi-religious passion, and did not the upright Senator Phillip Gramm say, ‘Some people look at sub-prime lending and see evil. I look at sub-prime lending and I see the American Dream in action’. Indeed - where but in a dream could anyone couple human happiness with unbridled market capitalism with an untroubled mind? Or how about, ‘When I am on Wall St and I realise that that’s the very nerve centre of American capitalism and I realise what capitalism has done for the working people of American, to me that’s a holy place’. I trust someone has engraved such fine words on Senator Gramm’s retinas for future reference.

Where did all this lead to? Inevitably, right into the heart of (cliché alert!) the perfect market storm.

The absurdity of this situation is illustrated by the enthusiasm with which markets adopted David X. Li’s now-notorious equation for calculating just how risky buying and selling really were. This (somewhat medical-sounding) ‘Gaussian copula function’ in fact allowed them to work out the probability that a borrower would default on their payments. Once you have a simple answer to this question, it becomes much more profitable to lend to them (or at least, lend to a whole class of borrowers of the same kind), because you know exactly how much you can risk. You certainly don’t have to understand or pay regard to the underlying economic situation. With that, the market is reduced to a casino – from the individual punter’s point of view, most people lose their shirt, but from the house’s perspective, it’s almost impossible not to clean up.

Or at least so it seemed once Li had performed the seeming miracle of replacing all that intractably complex analysis of interacting variables and erratically fluctuating intangibles with a single neat number. This number was extremely easy to understand – a little too easy, it turned out – and allowed bankers and their minions to create a complete parallel universe populated with exotic beasts such as ‘collateralised debt obligations’ and ‘credit default swaps’. And rather like the real universe, it grew by a fantastic process of inflation that defied mere time and space, with the derivatives market quintupling in size from $100 trillion in 2002 to $500 trillion – that’s $500,000,000,000,000 - in 2007. George Soros might admit that he didn’t understand these fancy new kind of derivative and Warren Buffett might call them ‘financial weapons of mass destruction’, but the really smart guys weren’t fazed: what the hell – there was money – lots and lots of money – to be made.

But, like unicorns, CDO’s and CDS’s – not to mention still more mysterious animals of the genus ‘CDO-squared’ - turned out to be beautiful, magical and mostly fictional. There was something there, but once the lights came up, they turned out to be little more than dead donkeys. What is more, the vast sums these true believers made were conjured up not, as it seemed both to City and Wall Street financiers and to their political accomplices, by the magic of the market, but by those very same bankers allowing a combination of ignorance and greed to create a market treadmill it was all but impossible to get off. With that, they broke all connection between business and the economy, to the point where the two became fundamentally opposed.

Hence both the illusory nature and the market triumph of David Li’s formula and the hypnotically simple ‘correlation’ it generated. For this clever tool offered to replace with a single, precise, eminently intelligible number any kind of analysis of the connection between a product’s price and the complex and imprecise underlying economic realities that gave it material value. The mere fact that the result was simply a single number should have started the alarm bells ringing – it is completely unbelievable that anything of economic significance could be meaningfully defined in such simple terms. But then the markets aren’t trying to manage the economy - they are looking for safe, swift and above all spectacular profits.

Which is what they got, for a while at least. But what was David Li’s magic number really based on? Two things: short-term thinking and the market feeding on itself. Not that David Li's model was unusual in that respect. The Bank of England director for financial stability, Andrew Haldane, has commented that 'With hindsight, the stress-tests required by the authorities over the past few years were too heavily influenced by behaviour during the golden decade' (i.e., 1998-2007). Not very smart, given how exceptional everyone knew this period really was.

Yet Li's model took this process to its extreme, by taking into account only right now.Underlying Li’s equation is the assumption that, far from trying to understand the value of an investment – which is to say, its true economic value – it is only necessary to know how much the market is currently pricing it at. Once you know that, you can estimate the risk you are taking when you buy or sell it. But such an approach can only work while the market is buying or selling in unison and is either completely static or continuously changing in the same direction. The former is almost unheard of in recent decades, while the latter can only endure while the market is in bubble-mode, and people are buying and selling at silly prices primarily because other people can be relied on to sell and buy at sillier prices still.

Eventually, however, the strains this creates are too much even for these florid times. Eventually, investors start to realise that a) they no longer have any idea what anything is really worth, b) whatever it is, it is a lot less than what the market is saying right now, so c) the prices of their assets makes no sense at all. With that, Li’s reassuringly singular equation starts point firmly downwards, and everyone starts shouting Fire! And heads for the exits. The market burns down with most people still inside, and the central mechanism for manage truly huge swathes of the entire global economy goes up in smoke.

This is yet another instance of the notorious ‘mark to market’ strategy, of course – of valuing something solely by current price rather than taking into account any notion of material (social, economic, etc.) value that might sustain its price. As the current crisis has amply demonstrated, this has the disastrous effect of exaggerating a company’s value enormously when a bull market is in progress and asset prices are all going up. This in turn allows that company to borrow far more than they would have been allowed in less bullish conditions, even though the economic value of the company has not changed. Conversely, as soon as the market turns, the company’s assets are worth less and less, its credit collapses and all those loans are called in. What has changed in the economy? Nothing. What has changed in the market? Everything. So what then happens to the economy, at whose heart these unfettered markets sit? Disaster.

And all this is epitomised in Li’s formula. It’s timescale is not so much short-term as instantaneous, so any rapid market shift can bring on a catastrophe. By reducing everything to a single index it demonstrates that its sole purpose is to price risk and feed short-term speculation, rather than calculate realistically complex economic values, and so support true investment. Its simplicity concealed far more than it revealed, to the point where 30% of the US mortgage market could be made up of sub-prime mortgages and no one noticed. By being nice and simple, it seduced mathematically illiterate managers into believing they could do magic. Which, like the sorcerer’s apprentice, they could – they sprinkled Dr Li’s fairy dust over the financial sector, and it disappeared. Finally, it values risk based solely on what the market says it is worth, which (like all speculation) is both economically trivial and completely circular. So as soon as it starts to be widely used it is almost designed to generate a bubble, and the very nature of bubbles is that they take make everyone believe that they can defy economic gravity – just like they could with the dot.com boom, the supposedly ever-expanding ‘knowledge economy’ and a host of other booms and busts. The fate of bubbles was Economics 101 then and it is Economics 101 now.

But it would be quite wrong to blame David Li and his equation. Many experts warned against taking it seriously. So did David Li - though that didn’t stop him making his fortune out of it. In fact it makes more sense to ask not how the Li formula destroyed the financial markets, but how the financial markets, with their superficiality, their collective egoism, their indifference to long-term consequences and their power to strong-arm anyone caught up in them to play economically and socially insane games, created an audience for Li’s formula.

But what about all those clever business people who declined to heed the many warnings? The regulators who endorsed its use, even though one Standard + Poor analyst remarked ‘Let’s hope we are all wealthy and retired by the time this house of cards falters’? The politicians who gave business the ‘light-touch regulation’ it wanted? All those clever free-market acolytes from the Wall St Journal, the FT and the Economist? Yes, I think we can blame them. Not that I blame them for being wrong; but I do blame them for being so utterly uncritical, so deaf and blind, so patronising to those who questioned their shallow fantasies and so cowardly when the end was in sight. Unlike explorers searching for Eldorado, they had every reason to know exactly where we were heading.

They just preferred not to notice until it was too late – for all of us.