# Economics Explained — Part IV: Loose Ends and Finishing Touches

This is the fourth installment of a long post. I may revise it as I post later parts. The whole will be published as a page, for ease of reference. In Parts I, II, and III I necessarily omitted many topics that might seem relevant to the principles of economics and their application in the real world. I address a few of those topics in this coda.

### Macroeconomics

Macroeconomic aggregates (e.g., aggregate demandaggregate supply) are essentially meaningless because they represent disparate phenomena.

Consider Chuck and Debbie, who discover that, together, they can have more clothing and more food if each specializes: Chuck in the manufacture of clothing, Debbie in the farming and cultivation of foodstuffs. Through voluntary exchange and bargaining, they find a jointly satisfactory balance of production and consumption. Chuck makes enough clothing to cover himself adequately, to keep some clothing on hand for emergencies, and to trade the balance to Debbie for food. Debbie does likewise with food. Both balance their production and consumption decisions against other considerations (e.g., the desire for leisure).

Chuck and Debbie’s respective decisions and actions are microeconomic; the sum of their decisions, macroeconomic. The microeconomic picture might look like this:

• Chuck produces 10 units of clothing a week, 5 of which he trades to Debbie for 5 units of food a week, 4 of which he uses each week, and 1 of which he saves for an emergency.
• Debbie, like Chuck, uses 4 units of clothing each week and saves 1 for an emergency.
• Debbie produces 10 units of food a week, 5 of which she trades to Chuck for 5 units of clothing a week, 4 of which she consumes each week, and 1 of which she saves for an emergency.
• Chuck, like Debbie, consumes 4 units of food each week and saves 1 for an emergency.

Given the microeconomic picture, it is trivial to depict the macroeconomic situation:

• Gross weekly output = 10 units of clothing and 10 units of food
• Weekly consumption = 8 units of clothing and 8 units of food
• Weekly saving = 2 units of clothing and 2 units of food

You will note that the macroeconomic metrics add no useful information; they merely summarize the salient facts of Chuck and Debbie’s economic lives — though not the essential facts of their lives, which include (but are far from limited to) the degree of satisfaction that Chuck and Debbie derive from their consumption of food and clothing.

The customary way of getting around the aggregation problem is to sum the dollar values of microeconomic activity. But this simply masks the aggregation problem by assuming that it’s possible to add the marginal valuations (i.e., prices) of disparate products and services being bought and sold at disparate moments in time by disparate individuals and firms for disparate purposes. One might as well add two bananas to two apples and call the result four bapples.

The essential problem, as discussed in the next section, is that Chuck and Debbie derive different kinds and amounts of enjoyment from clothing and food, and that those different kinds and amounts of enjoyment cannot be summed in any meaningful way. If meaningful aggregation is impossible for Chuck and Debbie, how can it be possible for an economy that consists of millions of economic actors and an untold variety of goods and services? And how is it possible when technological change yields results like this?

In hours worked at the average wage, the 13 electronics items in 1991 would have had a “time cost” of 290.4 hours of work at the average hourly wage then of \$10.52 (or 7.25 weeks or 36.3 days). Today, the \$200 iPhone would have a “time cost” of fewer than 10 hours (9.82) of work at the average hourly wage today of \$20.35, and just one day of work, plus a few extra hours.

The piece is six years old and out of date in its details. But it’s nevertheless representative of almost all goods that have been produced since the founding of the United States, and almost all means of production.

GDP, in other words, is nothing more than what it seems to be on the surface: an estimate of the dollar value of economic output. Even at that, it’s not susceptible of quantitative modeling. (See “Macroeconomic Modeling: A Case Study” at this post.) Nor can real economic output — as opposed to government spending — be pushed upward by government spending, as I explain at length here.

GDP is certainly not a measure of “social welfare”, as most economists will admit — but for the wrong reason. They point to the “intangibles” that aren’t counted in GDP, one of which is the actual amount of happiness that each person derives not only from things counted in GDP but from the many things that aren’t counted in it (e.g., marital happiness, the love of children for parents, the malaise that prevails in times of prolonged international strife). In admitting that much, economists hint at — but fail to mention — the deeper reason that GDP doesn’t measure social welfare is that there is no such thing.

I will explain the non-existence of social welfare after tackling its running-mate: social justice.

### Social Justice

This discussion covers a lot of ground. Little of it fits within my strict definition of economics — the voluntary production and exchange of goods — but it bears directly on two important byproducts of economic activity: income and wealth.

Social welfare (discussed below) is the implicit desideratum of seekers of “social justice”. Thomas Sowell has a better term for it: cosmic justice.

The seekers of cosmic justice are not content to allow individuals to accomplish what they can, given their genes, their acquired traits, their parents’ wealth (or lack of it), where they were born, when they live, and so on. Rather, those who seek cosmic justice cling to the Rawlsian notion that no one “deserves” better “luck” than anyone else. (For a critique of John Rawls’s theory of economic and social justice, see this.)

But “deserves” and “luck” (like “greed”) are emotive, value-laden terms. Those terms suggest (as they are meant to) that there is some kind of great lottery in the sky, in which each of us participates, and that some of us hold winning tickets — which equally “deserving” others might just have well held, were it not for “luck.”

This is not what happens, of course. Humankind simply is varied in its genetic composition, personality traits, accumulated wealth, geographic distribution, etc. Consider a person who is born in the United States of brilliant, wealthy parents — and who inherits their brilliance, cultivates his inheritance (genetic and financial), and goes on to live a life of accomplishment and wealth, while doing no harm and great good to others. Such a person is neither more “lucky” nor less “deserving” than anyone else. He merely is who he is, and he does what he does. There is no question of desert or luck. (I address luck in this post and those linked to therein.)

Such reasoning does not dissuade those who seek cosmic justice. Many of the seekers are found among the “80 percent”, and it is their chosen lot to envy the other “20 percent”, that is, those persons whose brains, talent, money, and/or drive yield them a disproportionate — but not undeserved — degree of fortune, fame, and power. The influential seekers of cosmic justice are to be found among the  “20 percent”. It is they who use their wealth, fame, and position to enforce cosmic justice in the service (variously) of misplaced guilt, economic ignorance, and power-lust. (Altruism — another emotive, value-laden term — does not come into play, for reasons discussed here and here.)

Some combination of misplaced guilt, economic ignorance, and power-lust motivates our law-makers. (Their self-proclaimed “compassion” is bought on the cheap, with taxpayers’ money.) They accrue power by pandering to seekers of cosmic justice and parasites who seek to gain from efforts to attain it. Thus politicians have saddled us with progressive taxation, affirmative action, and a plethora of other disincentivizing, relationship-shattering, market-distorting policies. It is supremely ironic that those policies have made most of persons (including many parasites) far worse off than they would be if government were to get out of the cosmic-justice business.

As Anthony de Jasay writes in “Risk, Value, and Externality”,

Stripped of rhetoric, an act of social justice (a) deliberately increases the relative share … of the worse-off in total income, and (b) in achieving (a) it redresses part or all of an injustice…. This implies that some people being worse off than others is an injustice and that it must be redressed. However, redress can only be effected at the expense of the better-off; but it is not evident that they have committed the injustice in the first place. Consequently, nor is it clear why the better-off should be under an obligation to redress it….

There is the view, acknowledged by de Jasay, that the better-off are better off merely because of luck. But, as he points out,

Nature never stops throwing good luck at some and bad luck at others, no sooner are [social] injustices redressed than some people are again better off than others. An economy of voluntary exchanges is inherently inegalitarian…. Striving for social justice, then, turns out to be a ceaseless combat against luck, a striving for the unattainable, sterilized economy that has built-in mechanisms … for offsetting the misdeeds of Nature.

In fact, “social justice” not only penalizes but also minimizes and ostracizes the kinds of persons who have been mainly responsible for economic (and artistic and social) progress in the Western world, namely, straight, white, heterosexual males of European origin and descent — including, notably, Ashkenzi Jews. Many members of the aforementioned group are themselves advocates of “social justice”, which is just another indication that they are among the spoiled children of capitalism who have lost sight of what got them to where they are — and it wasn’t kow-towing to lunacies like “social justice”.

SOCIAL WELFARE

Some proponents of cosmic justice appeal to the notion of social welfare (even some economists, who should know better) . Their appeal rests on two mistaken beliefs:

• There is such a thing as social welfare.
• Transferring income and wealth from the richer to the poorer enhances social welfare because redistribution helps the poorer more than it hurts the richer.

Having disposed elsewhere of the second belief, I now address the first one. I begin with a question posed by Arnold Kling:

Does the usefulness of the concept of a social welfare function stand or fall on its mathematical properties?

My answer: One can write equations until kingdom come, but no equation can make one person’s happiness cancel another person’s unhappiness.

The notion of a social welfare function arises from John Stuart Mill’s utilitarianism, which is best captured in the phrase “the greatest good for the greatest number” or, more precisely “the greatest amount of happiness altogether.”

From this facile philosophy (not Mill’s only one) grew the ludicrous idea that it might be possible to quantify each person’s happiness and, then, to arrive at an aggregate measure of total happiness for everyone (or at least everyone in England). Utilitarianism, as a philosophy, has gone the way of Communism: It is discredited but many people still cling to it, under other names.

Today’s usual name for utilitarianism is cost-benefit analysis. Governments often subject proposed projects and regulations (e.g., new highway construction, automobile safety requirements) to cost-benefit analysis. The theory of cost-benefit analysis is simple: If the expected benefits from a government project or regulation are greater than its expected costs, the project or regulation is economically justified.

Here is the problem with cost-benefit analysis — which is the problem with utilitarianism: One person’s benefit cannot be compared with another person’s cost. Suppose, for example, the City of Los Angeles were to conduct a cost-benefit analysis that “proved” the wisdom of constructing yet another freeway through the city in order to reduce the commuting time of workers who drive into the city from the suburbs. In order to construct the freeway, the city must exercise its power of eminent domain and take residential and commercial property, paying “just compensation”, of course. But “just compensation” for a forced taking cannot be “just” — not when property is being wrenched from often-unwilling “sellers” at prices they would not accept voluntarily. Not when those “sellers” (or their lessees) must face the additional financial and psychic costs of relocating their homes and businesses, of losing (in some cases) decades-old connections with friends, neighbors, customers, and suppliers.

How can a supposedly rational economist, politician, pundit, or “liberal” imagine that the benefits accruing to some persons (commuters, welfare recipients, etc.) somehow cancel the losses of other persons (taxpayers, property owners, etc.)? To take a homely example, consider A who derives pleasure from causing great pain to B (a non-masochist) by punching him in the nose. A’s pleasure cannot cancel B’s pain.

Yet, that is how cost-benefit analysis (utilitarianism) works, if not explcitly then implicitly. It is the spirit of utilitarianism (not to mention power-lust, arrogance, and ignorance) which enables politicians and bureaucrats throughout the land to impose their will upon us — to our lasting detriment.

### Conclusion: Politics Trumps Economics

In sum, and despite all of the feel-good rhetoric to the contrary, the United States differs only in degree (but not in kind) from modern communism and socialism. It’s a “social democracy”, in which the demos (mob) dictates the economic (and social) order through its various political patrons. But the political patrons (including the affluent elites who play footsie with them) are in charge, make no mistake about it, and they freely demonize those segments of the demos which turn against them. They are able to do so because the franchise has been so extended (and will continue to be extended by untrammeled immigration) that they won’t run out of votes to advance their essential agenda, which is control of the social and economic affairs of all Americans.

Despite the advent of Donald Trump, and the lesson that it should have taught high-ranking politicos, most of them (regardless of party affiliation) remain wedded to the patronage system because it’s their path to power and riches.

What this all means, as I once explained to a very smart economist, is that politics trumps economics. Ignoring politics (and being ignorant of it) while trying to understand and explain economics is like ignoring the heart while trying to explain the circulatory system without which there is no life.

# A Footnote to “Peak Civilization”

I ended that post with this:

Every line of human endeavor reaches a peak, from which decline is sure to follow if the things that caused it to peak are mindlessly rejected for the sake of novelty (i.e., rejection of old norms just because they are old). This is nowhere more obvious than in the arts.

It should be equally obvious to anyone who takes an objective look at the present state of American society and is capable of comparing it with American society of the 1940s and 1950s. For all of its faults it was a golden age. Unfortunately, most Americans now living (Noah Smith definitely included) are too young and too fixated on material things to understand what has been lost — irretrievably, I fear.

My point is underscored by Annebelle Timsit, writing at Quartz:

The endless stretch of a lazy summer afternoon. Visits to a grandparent’s house in the country. Riding your bicycle through the neighborhood after dark. These were just a few of the revealing answers from more than 400 Twitter users in response to a question: “What was a part of your childhood that you now recognize was a privilege to have or experience?”

That question, courtesy of writer Morgan Jerkins, revealed a poignant truth about the changing nature of childhood in the US: The childhood experiences most valued by people who grew up in the 1970s and 1980s are things that the current generation of kids are far less likely to know.

That’s not a reference to cassette tapes, bell bottoms, Blockbuster movies, and other items popular on BuzzFeed listicles. Rather, people are primarily nostalgic for a youthful sense of independence, connectedness, and creativity that seems less common in the 21st century. The childhood privileges that respondents seemed to appreciate most in retrospect fall into four broad categories:

“Riding my bike at all hours of the day into the evening throughout many neighborhoods without being stopped or asked what I was doing there,” was one Twitter user’s answer to Jerkins’ question. Another commenter was grateful for “summer days & nights spent riding bikes anywhere & everywhere with friends, only needing to come home when the streetlights came on,” while yet another recalled “having a peaceful, free-range childhood.” Countless others cited the freedom to explore—with few restrictions—as a major privilege of their childhood.

American children have less independence and autonomy today than they did a few generations ago.

For many of today’s children, that privilege is disappearing. American children have less independence and autonomy today than they did a few generations ago. As parents have become increasingly concerned with safety, fewer children are permitted to go exploring beyond the confines of their own backyard. Some parents have even been prosecuted or charged with neglect for letting their children walk or play unsupervised. Meanwhile, child psychologists say that too many children are being ushered from one structured activity to the next, always under adult supervision—leaving them with little time to play, experiment, and make mistakes.

That’s a big problem. Kids who have autonomy and independence are less likely to be anxious, and more likely to grow into capable, self-sufficient adults. In a recent video for The Atlantic, Julie Lythcott-Haims, author of How to Raise an Adult, argues that so-called helicopter parents “deprive kids the chance to show up in their own lives, take responsibility for things and be accountable for outcomes.”

That message seems to be gaining traction. The state of Utah, for example, recently passed a “free-range” parenting law meant to give parents the freedom to send kids out to play on their own.”

“Bravo!” to the government of Utah.

Transport yourself back three decades from the 1970s and 1980s to the 1940s and 1950s, when I was a child and adoslescent, and the contrast between then and now is even more stark than the contrast noted by Timsit.

And it has a lot to do with the social ruin that has been visited upon America by the spoiled (cosseted) children of capitalism.

Other related posts:

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# Economics Explained — Part III: The Principles Illustrated

This is the third installment of a long post. I may revise it as I post later parts. The whole will be published as a page, for ease of reference. If you haven’t read “Part I: What Is Economics About?“ or “Part II: Economic Principles in Perspective“, you may benefit from doing so before you embark on this part.

What follows isn’t meant to depict the historical evolution of economies and the role of governments in them. The idea, rather, is to contrast various degrees of complexity in economic activity, and the effect of government on that activity — for good and ill.

### Communism: The Real Kind

Bands of hunter-gatherers roam widely, or as widely as they can on foot, with young children and old adults (perhaps in their 30s and 40s) in tow. The hunters and gatherers share with other members of the band what they catch, kill, and collect. The stronger members of the band presumably catch, kill, and collect more than their dependents do, and so they probably take more than their “share” because doing so gives them the strength to do what they do for everyone else.

This primitive arrangement — in which producers are necessarily consumer more than non-producers so that non-producers are able to survive — operates exactly in accordance with the maxim “from each according to his ability; to each according to his needs”. But that is not the system envisaged by Marxists and Millennials, in which the state takes from producers and given to non-producers because it’s “only fair” and in the spirit of “social justice”. Primitive peoples know on which side their bread is buttered, which is a lot more than can be said for modern “communists”, state socialists, and the parasites who believe that the goose will continue to lay golden eggs after it has been put down.

That’s what happens when people without “skin in the game” (i.e., political theorists, pundits, politicians, bureaucrats, naive students, and layabouts) get their hands on the levers of government power. But I am getting ahead of myself and will have much more to say about it later in this post.

### Barter: An Economy of Relatives, Friends, and Acquaintances

Imagine a simple economy in which goods are exchanged through barter. Implicit in the transaction are the existence of property rights and gains from trade: The producers of the goods own them and can trade them to their mutual benefit.

There is, at this point, no money to clutter our understanding of the economy’s workings, though there could be credit. One producer, Arlo, could give some of his goods to another producer, Brenda, with the understanding that Brenda will repay the loan with a specified quantity of goods by a specified time.

Credit can exist in this barter economy because its participants know each other well, either personally or by reputation. Credit is therefore more firmly based on trust and knowledge than it is in economies that are more widely dispersed and involve total strangers, if not enemies. But credit always carries a cost because the creditor (a) usually has other uses for the goods (or money) that he lends, and must forgo those uses by lending, and (b) takes a risk that the borrower won’t repay the loan. The risk may be lower in a barter economy of friends, relatives, and acquaintances than in a dispersed, money-based economy, but it is nevertheless there.

Credit in a barter economy can finance investment. If Arlo is a baker and Brenda is a butter-maker, Arlo could offer to give Brenda additional bread in the future (over and above the amount that she would normally receive for a certain amount of butter) while he rebuilds his oven so that he can produce bread at a faster rate. (Here, we must assume that the capacity of Arlo’s oven is a bottleneck, and that the availability other resources — flour, for example — is not a constraint.)

Barter, whatever its social advantages — which shouldn’t be overlooked — is cumbersome. Even with the use of central marketplaces, much time and effort is required to arrange, in a timely way, all of the trades necessary to satisfy even a fairly simple menu of wants: food (of various kinds), clothing (of various kinds), construction services (of various kinds), personal-care services (e.g., haircuts) and products (e.g., soap). It is time and effort that could be put to better use in the enjoyment of the fruits of one’s labor and in the production of more goods (in order to enjoy even more fruits).

Then, too, there is the difficulty of saving in a barter economy. Arlo might stockpile bread, for instance, but how much bread can he stockpile before it spoils or loses value because Brenda can’t use as much as Arlo has on hand? Producers of services face more serious problems. For example, how would a barber save haircuts for a rainy day?

### A Closed, Money-Based Economy

We are still in a close-knit economy, that is, a closed one. But money now enters the picture. It eases the task of acquiring goods by allowing the purchaser to acquire them at his leisure (subject to the risk of non-delivery, of course). This is called saving, which is also a form of credit. The purchaser of goods (who is also a producer of goods) needn’t trade all of his output for the output of others. He can defer his purchases, thus effectively giving credit to those who buy his goods while he puts off buying theirs.

How does it work? If Arlo makes bread and Brenda makes butter, Arlo, with Brenda’s consent, can give her some bread in exchange for money instead of butter. (Maybe Arlo doesn’t need butter at the moment, and would rather buy it from Brenda at a later date.) Arlo, at one stroke, is accepting money (as a measure of the value of the goods he can purchase in the future) and extending credit to Brenda.

The value of the money, to Arlo, depends on his confidence that Brenda will deliver to him the quantity of butter that he would have received by trading his bread for her butter on the spot. If Arlo is unsure about Brenda’s ability to deliver the desired quantity of butter at a future date, he will ask for the monetary equivalent of additional butter. This is equivalent to the issuance of credit by Arlo to Brenda; that is, he is giving her time in which to produce more butter, and getting a share of the additional output in return.

A money-based economy is, perforce, a credit-based economy. And the value of money depends on the holder’s assessment of his ability to get his money’s worth, so to speak.

The existence of money enables producers to save a portion of their income in a non-perishable, fungible form. This facilitates investment by, for example, enabling the investing party to subsist on what he can purchase from the money he has saved while turning his time and effort toward improving the way in which he produces his goods, devising new goods that might yield him more income, or even wandering far and wide to seek new buyers for his goods.

Thus money is a beneficial economic instrument — as long as the terms of its use are established by those who actually produce and exchange goods. This included the “middlemen” (i.e., wholesalers, retailers, bankers, lenders) whose services are sought and valued by producers of other goods. As I will discuss later, outside interference in the creation and valuation money will distort the terms of trade between producers, causing them to make choices that are less beneficial to them than the choices they would make in the absence of such interference.

In an economy where there is no outside interference in the issuance and valuation of money (and credit), defaults aren’t distorting; that is, they don’t change the “normal” flow of economic activity. Those who give and accept credit do so willingly and after balancing the risks involved (including the possibility of unforeseen calamities) against the gains from trade. Moreover, other “middlemen” known as insurers come to the fore. For a fee, which is paid willingly by the participants in this economy, they absorb the costs of losses from unforeseen calamities (personal injury and illness, fire, flood, etc.).

### An Open, Money-Based Economy

An open economy is simply one in which goods are exchanged across territorial boundaries. This kind of exchange is inherently beneficial because it enables all parties to improve their lot by giving them access to a wider range of goods. It also fosters specialization, so that a greater abundance of goods is produced, given available resources. Though inter-territorial trade can be conducted through barter, money obviously facilitates inter-territorial trade, inasmuch as it is (by definition) conducted over a wider area, making direct trades even more difficult than they are within smaller area.

Inasmuch as government isn’t yet in the picture, there is practically no downside to inter-territorial trade. It is simply an expansion of what has gone before — voluntary exchanges of goods (usually through the medium of money) for the mutual benefit of the parties to the transactions. With government out of the picture, there are less likely to be distortions of the kind that are caused by tariffs and subsidization, both of which are aimed at benefiting the citizens (or elites) of one territory at the expense of persons in other territories.

### An Open, Money-Based Economy with Government

It is time to introduce government. I am not suggesting that government is a necessary or inevitable outgrowth of a money-based economy. Government probably came first, in the guise of a tribal leader to whom certain decisions were referred and who was responsible for settling disputes within the tribe and seeing to its defense from outside force.

The point of introducing government here is to highlight its potential economic value, and to draw attention to the ways in which it can destroy economic value — and liberty as well. I must say, at the outset, that government, when it comes to domestic affairs, can do no better than enforce prevailing social norms that not only bind a people but also protect them from each other. Such norms include the prohibition of — and social punishment of — acts that cause harm, including the disruption of economic activity. They may be summarized as acts of force (e.g., murder, battery, theft, and vandalism) and fraud (e.g., lying and deliberate deception). There is a related peace-keeping function that is best performed by a third party, and that is the settlement of civil disputes, which in some cases must be done by government, as a referee of last resort.

The point of government with respect to such acts is to ensure the enforcement and punishment of prohibitions in an even-handed way by a party that is presumed to be impartial. (I won’t get into the many historical deviations from this ideal, but will later address how those deviations might have been minimized.) With the assurance that government will enforce and punish harmful acts, the populace as a whole — including its economic units — can more freely go about the business of life (and business) and spend less time, effort, and money on self-defense. In this way, government can be a boon to an economy, especially one that spans a large and diverse populace of strangers.

Ensuring that the business of business can be conducted freely (within the constraint that otherwise illegal transactions are prohibited and punished), requires the national government to prevent subsidiary governments from erecting barriers to trade between the territories of the subsidiary governments. The national government may, on the other hand, restrict trade between entities inside the nation and entities outside of it, where such restrictions (a) keep dangerous materials and technologies out of the hands of actual or potential enemies or (b) prevent foreign regimes from undermining parts of the national economy by subsidizing foreign producers directly or through tariffs on imports to the foreign country.

Government can also protect the populace (and the business of business) from attacks by outsiders. The ideal way of doing this is to mount a defense that is robust enough to deter such attacks. Failing that, the defense must be robust enough to defeat attacking outsiders in a way the prevents much of the damage that they might otherwise do to the populace and its economic activities.

(The problematic side of peace-keeping, both domestically and against outsiders, is that its costs must be borne in some manner by the people and economic units it protects. Further, those costs must be borne, in many cases, by persons who have some objection to peace-keeping; for example: outright pacifists, bleeding-hearts who loath to believe that certain classes of human beings are more prone to criminality than others, and yet-to-be-mugged innocents who simply believe the best of everyone. That said, there is no “fair” way to apportion the costs of peace-keeping, but there is a fairer way than the is now the case: the imposition of a truly flat tax.)

A government that is limited as outlined above must be subject to several checks if it is to remain limited:

• A written constitution that specifies the powers of the national government and subsidiary governments.
• Onerous provisions for amending the written constitution.
• A judiciary that is empowered to review all governmental actions to ensure their consistency with the written constitution.
• A mechanism for rejecting judicial decisions that are inconsistent with the written constitution.
• Regular elections through which qualified voters pass judgment on government officials.
• The restriction of voting to persons of mature age who have “skin in the game”.

The failure to institute and maintain any of these checks will result, eventually, in a system of government that routinely does more than defend the populace and ensure that the business of business can be conducted freely. In the United States, the lack of oversight of the judiciary and the expansion of the franchise (rather than its restriction) have proved fatal to the otherwise clever design of the original Constitution.

The result is an badly distorted economy, which produces things (or fails to produce them) in accordance with the desires (mostly) of unelected bureaucrats, and redistributes income and wealth (and such antecedents as jobs and university admissions) in accordance with the desires of persons without “skin in the game” (i.e., political theorists, pundits, politicians, bureaucrats, naive students, and layabouts). The economy isn’t only badly distorted, but as a result of myriad government interventions, it produces far less than it would otherwise produce, to the detriment of almost everyone, including the supposed beneficiaries of government interventions.

### Macroeconomics

What I have discussed thus far is microeconomic activity — the actions of individuals and firms that result in the exchange of economic goods, either directly or with the aid of money and credit. I have also addressed the effects of government interventions, but mainly in terms of the microeconomic effects of such interventions.

What I have avoided, except in passing, is the thing called macroeconomics, which is supposed to deal with aggregate economic activity and things that influence it, such as the monetary and fiscal tools wielded by government.

# Peak Civilization?

Here is an oft-quoted observation, spuriously attributed to Socrates, about youth:

The children now love luxury; they have bad manners, contempt for authority; they show disrespect for elders and love chatter in place of exercise. Children are now tyrants, not the servants of their households. They no longer rise when elders enter the room. They contradict their parents, chatter before company, gobble up dainties at the table, cross their legs, and tyrannize their teachers.

Even though Socrates didn’t say it, the sentiment has nevertheless been stated and restated since 1907, when the observation was concocted, and probably had been shared widely for decades, and even centuries, before that. I use a form of it when I discuss the spoiled children of capitalism (e.g., here).

Is there something to it? No and yes.

No, because rebelliousness and disrespect for elders and old ways seem to be part of the natural processes of physical and mental maturation.

Not all adolescents and young adults are rebellious and disrespectful. But many rebellious and disrespectful adolescents and young adults carry their attitudes with them through life, even if less obviously than in youth, as they climb the ladders of various callings. The callings that seem to be most attractive to the rebellious are the arts (especially the written, visual, thespian, terpsichorial, musical, and cinematic ones), the professoriate, the punditocracy, journalism, and politics.

Which brings me to the yes answer, and to the spoiled children of capitalism. Rebelliousness, though in some persons never entirely outgrown or suppressed by maturity, will more often be outgrown or suppressed in economically tenuous conditions, the challenges of which which almost fully occupied their bodies and minds. (Opinionizers and sophists were accordingly much thinner on the ground in the parlous days of yore.)

However, as economic growth and concomitant technological advances have yielded abundance far beyond the necessities of life for most inhabitants of the Western world, the beneficiaries of that abundance have acquired yet another luxury: the luxury of learning about and believing in systems that, in the abstract, seem to offer vast improvements on current conditions. It is the old adage “Idle hands are the devil’s tools” brought up to date, with “minds” joining “hands” in the devilishness.

Among many bad things that result from such foolishness (e.g., the ascendancy of ideologies that crush liberty and, ironically, economic growth) is the loss of social cohesion. I was reminded of this by Noah Smith’s fatuous article, “The 1950s Are Greatly Overrated“.

Smith is an economist who blogs and writes an opinion column for Bloomberg News. My impression of him is that he is a younger version of Paul Krugman, the former economist who has become a left-wing whiner. The difference between them is that Krugman remembers the 1950s fondly, whereas Smith does not.

I once said this about Krugman’s nostalgia for the 1950s, a decade during which he was a mere child:

[The nostalgia] is probably rooted in golden memories of his childhood in a prosperous community, though he retrospectively supplies an economic justification. The 1950s were (according to him) an age of middle-class dominance before the return of the Robber Barons who had been vanquished by the New Deal. This is zero-sum economics and class warfare on steroids — standard Krugman fare.

Smith, a mere toddler relative to Krugman and a babe in arms relative to me, takes a dim view of the 1950s:

For all the rose-tinted sentimentality, standards of living were markedly lower in the ’50s than they are today, and the system was riddled with vast injustice and inequality.

Women and minorities are less likely to have a wistful view of the ’50s, and with good reason. Segregation was enshrined in law in much of the U.S., and de facto segregation was in force even in Northern cities. Black Americans, crowded into ghettos, were excluded from economic opportunity by pervasive racism, and suffered horrendously. Even at the end of the decade, more than half of black Americans lived below the poverty line:

Women, meanwhile, were forced into a narrow set of occupations, and few had the option of pursuing fulfilling careers. This did not mean, however, that a single male breadwinner was always able to provide for an entire family. About a third of women worked in the ’50s, showing that many families needed a second income even if it defied the gender roles of the day:

For women who didn’t work, keeping house was no picnic. Dishwashers were almost unheard of in the 1950s, few families had a clothes dryer, and fewer than half had a washing machine.

But even beyond the pervasive racism and sexism, the 1950s wasn’t a time of ease and plenty compared to the present day. For example, by the end of the decade, even after all of that robust 1950s growth, the white poverty rate was still 18.1%, more than double that of the mid-1970s:

Nor did those above the poverty line enjoy the material plenty of later decades. Much of the nation’s housing stock in the era was small and cramped. The average floor area of a new single-family home in 1950 was only 983 square feet, just a bit bigger than the average one-bedroom apartment today.

To make matters worse, households were considerably larger in the ’50s, meaning that big families often had to squeeze into those tight living spaces. Those houses also lacked many of the things that make modern homes comfortable and convenient — not just dishwashers and clothes dryers, but air conditioning, color TVs and in many cases washing machines.

And those who did work had to work significantly more hours per year. Those jobs were often difficult and dangerous. The Occupational Safety and Health Administration wasn’t created until 1971. As recently as 1970, the rate of workplace injury was several times higher than now, and that number was undoubtedly even higher in the ’50s. Pining for those good old factory jobs is common among those who have never had to stand next to a blast furnace or work on an unautomated assembly line for eight hours a day.

Outside of work, the environment was in much worse shape than today. There was no Environmental Protection Agency, no Clean Air Act or Clean Water Act, and pollution of both air and water was horrible. The smog in Pittsburgh in the 1950s blotted out the sun. In 1952 the Cuyahoga River in Cleveland caught fire. Life expectancy at the end of the ’50s was only 70 years, compared to more than 78 today.

So life in the 1950s, though much better than what came before, wasn’t comparable to what Americans enjoyed even two decades later. In that space of time, much changed because of regulations and policies that reduced or outlawed racial and gender discrimination, while a host of government programs lowered poverty rates and cleaned up the environment.

But on top of these policy changes, the nation benefited from rapid economic growth both in the 1950s and in the decades after. Improved production techniques and the invention of new consumer products meant that there was much more wealth to go around by the 1970s than in the 1950s. Strong unions and government programs helped spread that wealth, but growth is what created it.

So the 1950s don’t deserve much of the nostalgia they receive. Though the decade has some lessons for how to make the U.S. economy more equal today with stronger unions and better financial regulation, it wasn’t an era of great equality overall. And though it was a time of huge progress and hope, the point of progress and hope is that things get better later. And by most objective measures they are much better now than they were then.

See? A junior Krugman who sees the same decade as a glass half-empty instead of half-full.

In the end, Smith admits the irrelevance of his irreverence for the 1950s when he says that “the point of progress and hope is that things get better later.” In other words, if there is progress the past will always look inferior to the present. (And, by the same token, the present will always look inferior to the future when it becomes the present.)

I could quibble with some of Smith’s particulars (e.g., racism may be less overt than it was in the 1950s, but it still boils beneath the surface, and isn’t confined to white racism; stronger unions and stifling financial regulations hamper economic growth, which Smith prizes so dearly). But I will instead take issue with his assertion, which precedes the passages quoted above, that “few of those who long for a return to the 1950s would actually want to live in those times.”

It’s not that anyone yearns for a return to the 1950s as it was in all respects, but for a return to the 1950s as it was in some crucial ways:

There is … something to the idea that the years between the end of World War II and the early 1960s were something of a Golden Age…. But it was that way for reasons other than those offered by Krugman [and despite Smith’s demurrer].

Civil society still flourished through churches, clubs, civic associations, bowling leagues, softball teams and many other voluntary organizations that (a) bound people and (b) promulgated and enforced social norms.

Those norms proscribed behavior considered harmful — not just criminal, but harmful to the social fabric (e.g., divorce, unwed motherhood, public cursing and sexuality, overt homosexuality). The norms also prescribed behavior that signaled allegiance to the institutions of civil society (e.g., church attendance, veterans’ organizations) , thereby helping to preserve them and the values that they fostered.

Yes, it was an age of “conformity”, as sneering sophisticates like to say, even as they insist on conformity to reigning leftist dogmas that are destructive of the social fabric. But it was also an age of widespread mutual trust, respect, and forbearance.

Those traits, as I have said many times (e.g., here) are the foundations of liberty, which is a modus vivendi, not a mystical essence. The modus vivendi that arises from the foundations is peaceful, willing coexistence and its concomitant: beneficially cooperative behavior —  liberty, in other words.

The decade and a half after the end of World War II wasn’t an ideal world of utopian imagining. But it approached a realizable ideal. That ideal — for the nation as a whole — has been put beyond reach by the vast, left-wing conspiracy that has subverted almost every aspect of life in America.

What happened was the 1960s — and its long aftermath — which saw the rise of capitalism’s spoiled children (of all ages), who have spat on and shredded the very social norms that in the 1940s and 1950s made the United States of America as united they ever would be. Actual enemies of the nation — communists — were vilified and ostracized, and that’s as it should have been. And people weren’t banned and condemned by “friends”, “followers”, Facebook, Twitter, etc. etc., for the views that they held. Not even on college campuses, on radio and TV shows, in the print media, or in Hollywood moves.

What do the spoiled children have to show for their rejection of social norms — other than economic progress that is actually far less robust than it would have been were it not for the  interventions of their religion-substitute, the omnipotent central government? Well, omnipotent at home and impotent (or drastically weakened) abroad, thanks to rounds of defense cuts and perpetual hand-wringing about what the “world” might think or some militarily inferior opponents might do if the U.S. government were to defend Americans and protect their interests abroad?

The list of the spoiled children’s “accomplishments” is impossibly long to recite here, so I will simply offer a very small sample of things that come readily to mind:

California wildfires caused by misguided environmentalism.

The excremental wasteland that is San Francisco. (And Blue cities, generally.)

Flight from California wildfires, high taxes, excremental streets, and anti-business environment.

The killing of small businesses, especially restaurants, by imbecilic Blue-State minimum wage laws.

The killing of businesses, period, by oppressive Blue-State regulations.

The killing of jobs for people who need them the most, by ditto and ditto.

Bloated pension schemes for Blue-State (and city) employees, which are bankrupting those States (and cities) and penalizing their citizens who aren’t government employees.

The hysteria (and even punishment) that follows from drawing a gun or admitting gun ownership

The idea that men can become women and should be allowed to compete with women in athletic competitions because the men in question have endured some surgery and taken some drugs.

The idea that it doesn’t and shouldn’t matter to anyone that a self-identified “woman” uses women’s rest-rooms where real women and girls became prey for prying eyes and worse.

Mass murder on a Hitlerian-Stalinist scale in the name of a “woman’s right to choose”, when she made that choice by (in almost every case) engaging in consensual sex.

Disrespect for he police and military personnel who keep them safe in their cosseted existences.

Applause for attacks on the same.

Applause for America’s enemies, which the delusional, spoiled children won’t recognize as their enemies until it’s too late.

Longing for impossible utopias (e.g., “true” socialism) because they promise what is actually impossible in the real world — and result in actual dystopias (e.g., the USSR, Cuba, Britain’s National Health Service).

Noah Smith is far too young to remember an America in which such things were almost unthinkable — rather than routine. People then didn’t have any idea how prosperous they would become, or how morally bankrupt and divided.

Every line of human endeavor reaches a peak, from which decline is sure to follow if the things that caused it to peak are mindlessly rejected for the sake of novelty (i.e., rejection of old norms just because they are old). This is nowhere more obvious than in the arts.

It should be equally obvious to anyone who takes an objective look at the present state of American society and is capable of comparing it with American society of the 1940s and 1950s. For all of its faults it was a golden age. Unfortunately, most Americans now living (Noah Smith definitely included) are too young and too fixated on material things to understand what has been lost — irretrievably, I fear.

I was going to append a list of related posts, but the list would be so long that I can only refer you to “Favorite Posts” — especially those listed in the following sections:

# Whither (Wither) Classical Liberalism — and America?

John O. McGinnis, in “The Waning Fortunes of Classical Liberalism“, bemoans the state of the ideology which was born in the Enlightenment, came to maturity in the writings of J.S. Mill, had its identity stolen by modern “liberalism”, and was reborn (in the U.S.) as the leading variety of libertarianism (i.e., minarchism). McGinnis says, for example that

the greatest danger to classical liberalism is the sharp left turn of the Democratic Party. This has been the greatest ideological change of any party since at least the Goldwater revolution in the Republican Party more than a half a century ago….

It is certainly possible that such candidates [as Bernie Sanders, Elizabeth Warren, and Pete Buttigieg] will lose to Joe Biden or that they will not win against Trump. But they are transforming the Democratic Party just as Goldwater did the Republican Party. And the Democratic Party will win the presidency at some time in the future. Recessions and voter fatigue guarantee rotation of parties in office….

Old ideas of individual liberty are under threat in the culture as well. On the left, identity politics continues its relentless rise, particularly on university campuses. For instance, history departments, like that at my own university, hire almost exclusively those who promise to impose a gender, race, or colonial perspective on the past. The history that our students hear will be one focused on the West’s oppression of the rest rather than the reality that its creation of the institutions of free markets and free thought has brought billions of people out of poverty and tyranny that was their lot before….

And perhaps most worrying of all, both the political and cultural move to the left has come about when times are good. Previously, pressure on classical liberalism most often occurred when times were bad. The global trend to more centralized forms of government and indeed totalitarian ones in Europe occurred in the 1920s and 1930s in the midst of a global depression. The turbulent 1960s with its celebration of social disorder came during a period of hard economic times. Moreover, in the United States, young men feared they might be killed in faraway land for little purpose.

But today the economy is good, the best it has been in at least a decade. Unemployment is at a historical low. Wages are up along with the stock market. No Americans are dying in a major war. And yet both here and abroad parties that want to fundamentally shackle the market economy are gaining more adherents. If classical liberalism seems embattled now, its prospects are likely far worse in the next economic downturn or crisis of national security.

McGinnis is wrong about the 1960s being “a period of hard economic times” — in America, at least. The business cycle that began in 1960 and ended in 1970 produced the second-highest rate of growth in real GDP since the end of World War II. (The 1949-1954 cycle produced the highest rate of growth.)

But in being wrong about that non-trivial fact, McGinnis inadvertently points to the reason that “the political and cultural move to the left has come about when times are good”. The reason is symbolized by main cause of social disorder in the 1960s (and into the early 1970s), namely, that “young men feared they might be killed in faraway land for little purpose”.

The craven behavior of supposedly responsible adults like LBJ, Walter Cronkite, Clark Kerr, and many other well-known political, media, educational, and cultural leaders — who allowed themselves to be bullied by essentially selfish protests against the Vietnam War — revealed the greatest failing of the so-called greatest generation: a widespread failure to inculcate personal responsibility in their children. The same craven behavior legitimated the now-dominant tool of political manipulation: massive, boisterous, emotion-laden appeals for this, that, and the other privilege du jour — appeals that left-wing politicians encourage and often lead; appeals that nominal conservatives often accede to rather than seem “mean”.

The “greatest” generation spawned the first generation of the spoiled children of capitalism:

The rot set after World War II. The Taylorist techniques of industrial production put in place to win the war generated, after it was won, an explosion of prosperity that provided every literate American the opportunity for a good-paying job and entry into the middle class. Young couples who had grown up during the Depression, suddenly flush (compared to their parents), were determined that their kids would never know the similar hardships.

As a result, the Baby Boomers turned into a bunch of spoiled slackers, no longer turned out to earn a living at 16, no longer satisfied with just a high school education, and ready to sell their votes to a political class who had access to a cornucopia of tax dollars and no doubt at all about how they wanted to spend it. And, sadly, they passed their principles, if one may use the term so loosely, down the generations to the point where young people today are scarcely worth using for fertilizer.

In 1919, or 1929, or especially 1939, the adolescents of 1969 would have had neither the leisure nor the money to create the Woodstock Nation. But mommy and daddy shelled out because they didn’t want their little darlings to be caught short, and consequently their little darlings became the worthless whiners who voted for people like Bill Clinton and Barack Obama [and who Bill Clinton and Barack Obama], with results as you see them. Now that history is catching up to them, a third generation of losers can think of nothing better to do than camp out on Wall Street in hopes that the Cargo will suddenly begin to arrive again.

Good luck with that.

[From “The Spoiled Children of Capitalism”, posted in October 2011 at Dyspepsia Generation but no longer available there.]

I have long shared that assessment of the Boomer generation, and subscribe to the view that the rot set in after World War II, and became rampant after 1963., when the post-World War II children of the “greatest generation” came of age.

Which brings me to Bryan Caplan’s post, “Poverty, Conscientiousness, and Broken Families”. Caplan — who is all wet when it comes to pacifism and libertarianism — usually makes sense when he describes the world as it is rather than as he would like it to be. He writes:

[W]hen leftist social scientists actually talk to and observe the poor, they confirm the stereotypes of the harshest Victorian.  Poverty isn’t about money; it’s a state of mind.  That state of mind is low conscientiousness.

Case in point: Kathryn Edin and Maria KefalasPromises I Can Keep: Why Poor Women Put Motherhood Before Marriage.  The authors spent years interviewing poor single moms.  Edin actually moved into their neighborhood to get closer to her subjects.  One big conclusion:

Most social scientists who study poor families assume financial troubles are the cause of these breakups [between cohabitating parents]… Lack of money is certainly a contributing cause, as we will see, but rarely the only factor.  It is usually the young father’s criminal behavior, the spells of incarceration that so often follow, a pattern of intimate violence, his chronic infidelity, and an inability to leave drugs and alcohol alone that cause relationships to falter and die.

Furthermore:

Conflicts over money do not usually erupt simply because the man cannot find a job or because he doesn’t earn as much as someone with better skills or education.  Money usually becomes an issue because he seems unwilling to keep at a job for any length of time, usually because of issues related to respect.  Some of the jobs he can get don’t pay enough to give him the self-respect he feels he needs, and others require him to get along with unpleasant customers and coworkers, and to maintain a submissive attitude toward the boss.

These passages focus on low male conscientiousness, but the rest of the book shows it’s a two-way street.  And even when Edin and Kefalas are talking about men, low female conscientiousness is implicit.  After all, conscientious women wouldn’t associate with habitually unemployed men in the first place – not to mention alcoholics, addicts, or criminals.

Low conscientiousness was the bane of those Boomers who, in the 1960s and 1970s, chose to “drop out” and “do drugs”. It will be the bane of the Gen Yers who do the same thing. But, as usual, “society” will be expected to pick up the tab, with food stamps, subsidized housing, drug rehab programs, Medicaid, and so on.

Before the onset of America’s welfare state in the 1930s, there were two ways to survive: work hard or accept whatever charity came your way. And there was only one way for most persons to thrive: work hard. That all changed after World War II, when power-lusting politicians sold an all-too-willing-to-believe electorate a false and dangerous bill of goods, namely, that government is the source of prosperity — secular salvation. It is not, and never has been.

McGinnis is certainly right about the decline of classical liberalism and probably right about the rise of leftism. But why is he right? Leftism will continue to ascend as long as the children of capitalism are spoiled. Classical liberalism will continue to wither because it has no moral center. There is no there there to combat the allure of “free stuff“.

Scott Yenor, writing in “The Problem with the ‘Simple Principle’ of Liberty”, makes a point about J.S. Mill’s harm principle — the heart of classical liberalism — that I have made many times. Yenor begins by quoting the principle:

The sole end for which mankind are warranted, individually or collectively, in interfering with the liberty of action of any of their number, is self-protection. . . . The only purpose for which power can be rightfully exercised over any member of a civilized community, against his will, is to prevent harm to others. . . .The only part of the conduct of anyone, for which he is amenable to society, is that which concerns others. In the part that merely concerns himself, his independence is, of right, absolute. Over himself, over his own body and mind, the individual is sovereign.

This is the foundational principle of classical liberalism (a.k.a. minarchistic libertarianism), and it is deeply flawed, as Yenor argues (successfully, in my view). He ends with this:

[T]he simple principle of [individual] liberty undermines community and compromises character by compromising the family. As common identity and the family are necessary for the survival of liberal society—or any society—I cannot believe that modes of thinking based on the “simple principle” alone suffice for a governing philosophy. The principle works when a country has a moral people, but it doesn’t make a moral people.

Conservatism, by contrast, is anchored in moral principles, which are reflected in deep-seated social norms, at the core of which are religious norms — a bulwark of liberty. But principled conservatism (as opposed to the attitudinal kind) isn’t a big seller in this age of noise:

I mean sound, light, and motion — usually in combination. There are pockets of serenity to be sure, but the amorphous majority wallows in noise: in homes with blaring TVs; in stores, bars, clubs, and restaurants with blaring music, TVs, and light displays; in movies (which seem to be dominated by explosive computer graphics), in sports arenas (from Olympic and major-league venues down to minor-league venues, universities, and schools); and on an on….

The prevalence of noise is telling evidence of the role of mass media in cultural change. Where culture is “thin” (the vestiges of the past have worn away) it is susceptible of outside influence…. Thus the ease with which huge swaths of the amorphous majority were seduced, not just by noise but by leftist propaganda. The seduction was aided greatly by the parallel, taxpayer-funded efforts of public-school “educators” and the professoriate….

Thus did the amorphous majority bifurcate. (I locate the beginning of the bifurcation in the 1960s.) Those who haven’t been seduced by leftist propaganda have instead become resistant to it. This resistance to nanny-statism — the real resistance in America — seems to be anchored by members of that rapidly dwindling lot: adherents and practitioners of religion, especially between the two Left Coasts.

That they are also adherents of traditional social norms (e.g., marriage can only be between a man and a woman), upholders of the Second Amendment, and (largely) “blue collar” makes them a target of sneering (e.g., Barack Obama who called them “bitter clingers”; Hillary Clinton called them “deplorables”)….

[But as long] as a sizeable portion of the populace remains attached to traditional norms — mainly including religion — there will be a movement in search of and in need of a leader [after Trump]. But the movement will lose potency if such a leader fails to emerge.

Were that to happen, something like the old, amorphous society might re-form, but along lines that the remnant of the old, amorphous society wouldn’t recognize. In a reprise of the Third Reich, the freedoms of association, speech, and religious would have been bulldozed with such force that only the hardiest of souls would resist going over to the dark side. And their resistance would have to be covert.

Paradoxically, 1984 may lie in the not-too-distant future, not 36 years in the past. When the nation is ruled by one party (guess which one), footvoting will no longer be possible and the nation will settle into a darker version of the Californian dystopia.

It is quite possible that the elections of 2020 or 2024 will bring about the end of the great experiment in liberty that began in 1776. And with that end, the traces of classical liberalism will all but vanish, along with liberty. Unless something catastrophic shakes the spoiled children of capitalism so hard that their belief in salvation through statism is destroyed. Not just destroyed, but replaced by a true sense of fellowship with other Americans (including “bitter clingers” and “deplorables”) — not the ersatz fellowship with convenient objects of condescension that elicits virtue-signaling political correctness.

# Economics Explained — Part II: Economic Principles in Perspective

This is the second installment of a long post. I may revise it as I post later parts. The whole will be published as a page, for ease of reference. If you haven’t read “Part I: What Is Economics About?“, you may benefit from doing so before you embark on this part.

### What Drives Us

Humans are driven by the survival instinct and a host of psychological urges, which vary from person to person. Those urges include but are far from limited to the self-aggrandizement (ego), the need for love and friendship, and the need to be in control (which includes the needs to possess things and to control others, both in widely varying degrees). Economic activity, as I have said, excludes matters of love and friendship (though not calculated relationships that may seem like friendship), but aside from those things — which influence personal economic activity (e.g., the need to provide for loved ones) — there are more motivations for economic activity than can be dreamt of by economists. Those motivations are shaped genes and culture, which are so varied and malleable (in the case of culture) that specific knowledge about them is useful only to the purveyors of particular goods.

Therefore, economists long ago (and wisely) eschewed models of economic behavior that impute particular motivations to economic activity. Instead they said that individuals seek to maximize utility (something like happiness or satisfaction), whatever that might be for particular individuals. Similarly, they said that firms seek to maximize profits, which is easier to quantify because profit is measured in monetary units (dollars in America).

### Irrational Rationality

Further, economists used to say that individuals act rationally when they strive to maximize utility. Behavioral economists (e.g., Richard Thaler) have challenged the rationality hypothesis by showing that personal choices are often irrational (in the judgment of the behavioral economist). The case of “saving too little” for retirement is often invoked in support of interventions (including interventions by the state) to “nudge” individuals toward making the “right” choices (in the judgment of the behavioral economist). The behavioral economist would thus impose his own definition of rational behavior (e.g., wealth-maximization) on individuals. This is arrogance in the extreme. All that the early economists meant by rationality was that individuals strive to make choices that advance their particular preferences.

Wealth-maximization is one such preference, but far from the only one. A young worker, for example, may prefer buying a car (that enables him to get to work faster than he could by riding a bus) to saving for his retirement. There are many other objections to the imposition of behavioral economists’ views. The links at the end of “No Tears for Cass Sunstein” (Thaler’s co-conspirator) will lead you to some of them. That post and the posts linked to at the end of it also provide insights into the authoritarian motivations of Thaler, Sunstein, and their ilk.

### The Rise of Corporate Irresponsibility

Turning to firms — the providers of goods that satisfy wants — I have to say that the profit-maximization motive has been eroded by the rise of huge firms that are led and managed by bureaucrats rather than inventors, innovators, and entrepreneurs. The ownership of large firms is, in most cases, widely distributed and indirect (i.e., huge blocks of stock are held in diversified mutual-fund portfolios). This makes it possible for top managers (enabled by compliant boards of directors) to adopt policies that harm shareholders’ financial interests for the sake of presenting a “socially responsible” (“woke”) image of the firm to … whom?

The firm’s existing customers aren’t the general public, they are specific segments of the general public, and some of those segments don’t take kindly to public-relations ploys that flout the values that they (the specific segments) hold dearly. (Gillette and Dick’s Sporting Goods are recent cases in point.) The “whom” might therefore consist of segments of the public that the firms’ managers hope will buy the firm’s products because of the firm’s pandering. and — more likely — influential figures in business, politics, the arts, the media, etc., whom the managers are eager to impress.

“Social responsibility” fiascos are only part of the picture. Huge, bureaucratic firms are no more efficient in their use of resources to satisfy consumers’ wants than are huge, bureaucratic governments that (at best) provide essential services (defense and justice) but in fact provide services that politicians and bureaucrats are “needed” in order to buy votes and make work for themselves.

The bottom line here is that the satisfaction of consumers’ wants has been compromised badly. And the combination of government interventions and corporate misfeasance has made the economy far less productive than it could be.

### The Flip Side of Economics: Failure to Produce

Economics, therefore, is about the satisfaction of human wants through the production and exchange of goods, given available resources. It is also about the failure to maximize the satisfaction of wants, given available resources, because of government interventions and corporate misfeasance.

The gross underperformance of America’s economy illustrates an important but usually neglected principle of economics: Every decision has an opportunity cost. When you choose to buy a car, for example, you forgo the opportunity to buy something else for the same amount of money. That something else, presumably, would afford you less satisfaction (utility) than the car. Or so the theory goes. But whether it would or wouldn’t isn’t for a behavioral economist to say.

Individuals (and firms) often make choices that they later regret. It’s called learning from experience. But “nudging”, government interventions, and corporate sluggishness reduce the opportunity to learn from experience. (Government interventions and corporate sluggishness also prevent, as I have said, behaviors that are essential to economic vitality: invention, innovation, and entrepreneurship.)

Government interventions also incentivize economically and personally destructive behavior. There are many estimates of the costs of government interventions (e.g., this one and those documented quarterly in Regulation magazine) and a multitude of examples of the personally destructive behavior engendered by government interventions. It is impossible to say which intervention has been the most harmful to the citizenry, but if pressed I would choose the thing broadly called “welfare”, which disincentivizes work and is an important cause of the dissolution of black (welfare-dependent) families, with attendant (and dire) results (educational, occupational, criminal) that bleeding hearts prefer to attribute to “racism”. If not in second place, but high up on my list, is the counterproductive response (by government at the prodding of bleeding hearts) to homelessness.

Thus we have yet another principle: the “law” of unintended consequences. Unintended consequences are the things that aren’t meant to happen — but which do happen — when an actor (be it governmental, corporate, or individual) doesn’t think about (or chooses to minimize or ignore) when it or he focuses on a particular problem or desire to the exclusion of other problems or desires. Individuals can learn from unintended consequences; governments and, increasingly, corporations are too rule-bound and infested by special interests to do so.

None of what I have said about corporations should be taken as an endorsement of governmental interventions to make them somehow more efficient and responsible. (The law of unintended consequences applies in spades when it comes to government.) The only justification for state action with respect to firms is to keep them from doing things that are inimical to liberty and can’t be rectified by private action. In an extreme case, a business that specializes in murder for hire is (or should be) a target for closure and prosecution. A business that sells a potentially harmful product (e.g., guns, cigarettes) isn’t a valid target of state action because the harmful use of the product is the responsibility of the buyer, product-liability law to the contrary notwithstanding.

What about a business that collaborates (perhaps tacitly) with other businesses or special interests to prevent the expression of views that are otherwise protected by the First Amendment but which are opposed by the managers of the business and their political allies? There are good arguments for a hand-off approach, in that markets — if they are allowed to operate freely — will provide alternatives that allow the expression (and wide circulation) of “objectionable” views. If anti-trust actions against purveyors of oil and steel (two take two examples from the past) are inadvisable (as I have argued), aren’t anti-trust actions against purveyors of information and ideas equally inadvisable? There is a qualitative difference between economic rapacity and what amounts to a war that is being waged by one segment of the nation against other segments of the nation. (See for example, “The Subtle Authoritarianism of the ‘Liberal Order’“.) Government action to defend the besieged segments is therefore fitting and proper. (See “Preemptive (Cold) Civil War“.)

### Economics and Liberty

This brings me to the gravest economic threat to liberty, which is state socialism and its variants: communism, fascism, and social democracy. All of them vest control of the economy in the state, when not through outright state ownership of the means of production, then through laws and regulations that dictate allowable types of economic output, the means and methods of its production, and its beneficiaries. The United States has long been burdened with what has been called a “mixed” economic system, which is in fact a social democracy — an economy that has many of the trappings of free-market capitalism but is in fact heavily managed by governments (federal, State, and local) in the service of “social justice” and various trendy causes.

The most recent of these is the puritanical, often hypocritical, and anti-scientific effort to rescue the planet from “climate change”. The opportunity cost of this futile undertaking, were it conducted according to the dictates of its most strident supporters, would be a vast share of the economic output of the the Western world (inasmuch as Russia, China, India, and even Japan are disinclined to participate), thus demoting America and Western Europe to Third-World status and rendering them vulnerable to economic and military blackmail by Russia and China. (Old grudges die hard.) You can be sure, however, that even in their vastly diminished state, the Western “democracies” would find the resources with which to cosset the ruling class of politicians and their favorites.

Proponents of state action often defend it by adverting to the paradox of collective action, which is that individuals and firms, acting in what they perceive to be their own interests, can bring about a disaster that engulfs them. “Climate change” is the latest such so-called disaster. What the proponents of state action always omit to consider (or mention) is that state action itself can bring about a disaster that engulfs all of us. The attempt to control “climate change” is just such an action, and it is of the more dangerous kind because government programs, once started, are harder to turn around than the relatively modest and inexpensive projects of individuals and firms.

You may think that I have strayed a long way from the principles of economics. But I haven’t, if you’ve been following closely. What I have done — or tried to do — is put economic activity in perspective. Which is to say that I’ve tried to show that economic activity may be important and even crucial to our lives, but it is not the only important and crucial thing in our lives. Economic activity is shaped by government and culture. If the battle to contain government is successful, and if the battle to preserve a culture of personal responsibility and respect for traditional norms is successful, economic activity will thrive and be worth the striving.

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# Ruthless Reason

Thanks to someone (I don’t remember who it was), I found The Orthosphere, which I am now following. The first post that I read there is “Beware the Jaws of Ruthless Reason“, by Jonathan M. Smith. It is replete with statements that I fully endorse; for example:

I think we must grant that the Left is more slavishly addicted to Reason than the Right—or at least than the genuine Right.  There are, needless to say, many spurious men of the Right who betray their spuriosity by boasting about their ruthless reasoning; but genuine men of the Right have always been chary of Reason because they see that Reason is ruthless.

And because Reason is ruthless, they see that it must be kept on a very stout chain.

When I say that Reason is ruthless, I mean that it respects nothing but itself, and that when it is let off its chain, it will therefore chew to pieces anything with which it disagrees.  To see what this means, you have only to look at any specimen of modern architecture.  Reason chewed away any ornament that did not answer the demands of Reason, and the naked box that remained was utterly inhuman….

A man of the Right does not deny that Reason is often a very good thing.  But because it is not the only good thing, he knows it would be very bad to let it off of its chain to mutilate and maul everything else that is good.  He finds that Reason turns up its nose at other things he approves, both in the world and in himself.

And that Reason will chew these things to pieces if he lets it….

Political theory is produced almost exclusively by the Left, for they have an idea that human felicity requires the discovery and universal application of a despotic principle. Equality is the despotic principle of the overt Left; Freedom is the despotic principle of the covert Left or spurious Right.

Now a genuine man of the Right does not deny that Equality and Freedom can often be very good things, but because they are not the only good things, he knows it would be very bad for them to become despotic principles that will mutilate and maul everything else that is good….

A genuine man of the Right will wish to conserve many principles.  He sees that reason is good, but that despotic Reason will destroy loveliness and loyalty.  He sees that equality is good, but that despotic Equality will destroy justice and love.  He sees that freedom is good, but that despotic Freedom will destroy decency and solidarity.

This reminds me of one of my critiques of libertarianism, an offshoot of the enlightenment and an ideology based on “reason”:

As for the Enlightenment … , it has a fatal flaw, which is reason (a.k.a. rationalism). As Wikipedia puts it,

The Enlightenment included a range of ideas centered on reason as the primary source of knowledge….

Where reason is

the capacity of consciously making sense of things, establishing and verifying facts, applying logic, and adapting or justifying practices, institutions, and beliefs based on new or existing information.

But reason is in fact shaped by customs, instincts, erroneous beliefs, faulty logic, venal motivations, and unexamined prejudices. Objectivism, for example, is just another error-laden collection of “religious” dogmas, as discussed here, here, and here.

Sir Roger Scruton underscores the shallowness of reason in On Human Nature. Scruton’s point applies not only to libertarianism (i.e., classical liberalism) but also to its offshoot — modern “liberalism” — neither of which, as rationalistic philosophies, bear any resemblance to conservatism, properly understood.

Here is the essential difference between conservatism and the varieties of liberalism, in Scruton’s words:

[W]e find near-universal agreement among American moral philosophers that individual autonomy and respect for rights are the root conceptions of moral order, with the state conceived either as an instrument for safeguarding autonomy or — if given a larger role — as an instrument for rectifying disadvantage in the name of “social justice.” The arguments given for these positions are invariably secular, egalitarian, and founded in an abstract idea of rational choice. And they are attractive arguments, since they justify both a public morality and a shared political order in ways that allow for the peaceful coexistence of people with different faiths, different commitments, and deep metaphysical disagreements. The picture of the moral life that I have presented is largely compatible with these arguments. But it also points to two important criticisms that might be made of them.

The first criticism is that the contractarian position fails to take our situation as organisms seriously. We are embodied beings, and our relations are mediated by our bodily presence. All of our most important emotions are bound up with this: erotic love, the love of children and parents, the attachment to home, the fear of death and suffering, the sympathy for others in their pain or fear — none of these things would make sense if it were not for our situation as organisms…. If we were disembodied rational agents — “noumenal selves“… — then our moral burdens would be lightly worn and would amount only to the side constraints required to reconcile the freedom of each of us with the equal freedom of our neighbors. But we are embodied beings, who are drawn to each other as such, trapped into erotic and familial emotions that create radical distinctions, unequal claims, fatal attachments, and territorial needs, and much of moral life is concerned with the negotiation of these dark regions of the psyche.

The second criticism is that our obligations are not and cannot be reduced to those that guarantee our mutual freedom. Noumenal selves come into a world unencumbered by ties and attachments for the very reason that they do not come into the world at all…. For us humans, who enter a world marked by the joys and sufferings of those who are making room for us, who enjoy protection in our early years and opportunities in our maturity, the field of obligation is wider than the field of choice.  We are bound by ties that we never chose, and our world contains values and challenges that intrude from beyond the comfortable arena of our agreements. In the attempt to encompass these values and challenges, human beings have developed concepts that have little or no place in liberal theories of the social contract — concepts of the sacred and the sublime, of evil and redemption, that suggest a completely different orientation to the world than that assumed by modern moral philosophy.

(See also “The Shallowness of Secular Ethical Systems” and “Rawls vs. Reality“.)

# Economics Explained – Part I: What Is Economics About?

This is the first installment of a long entry. I may revise it as I post later entries. The whole will be published as a page, for ease of reference.

Economics, as a discipline, often seems counterintuitive, when it is not downright paradoxical. Perhaps the most counterintuitive principle of economics is that unregulated markets are the best mechanism for meeting human wants, given limited resources. Despite that principle, most economists emulate politicians and rabble-rousers in their penchant for second-guessing market outcomes and devising ways of manipulating those outcomes. This penchant does not negate the principle; it merely underscores the unwarranted vanity of the “intellectual” class.

Economics is mysterious to laymen because its practitioners have embellished it with unduly complex mathematical theorizing. In other words, when economics is not counterintuitive it is simply incomprehensible.

There is no need for economics to be counterintuitive or mysterious. Many writers have essayed simple — and correct — expositions of the principles of economics. The most notable effort, perhaps, is Henry Hazlitt’s Economics in One Lesson. Another good source is The Concise Encyclopedia of Economics at The Library of Economics and Liberty (a web site). (Good places to start there are “Basic Concepts” and “Ten Key Ideas“.)

Unfortunately, Hazlitt’s short book is more than 200 pages long. And the entries at The Library of Economics and Liberty are disjointed. What the world needs is a truly concise but coherent and comprehensive statement of the principles of economics. Thus this post, in which I use not a single equation or graph. Why? Because equations and graphs can be off-putting to readers who are not habituated to them. Moreover, equations and graphs imply a degree of precision that is not found in the real world; verbal explanations, hedged with qualifications, give a more accurate picture of reality (albeit one that necessarily remains incomplete).

I begin with the basic question: What is economics about? The answer to that question leads to observations about the principles of economics, which are shaped by politics and culture. From there, I illustrate the principles by working through an example that eventually takes them all into account.

Economics is about the satisfaction of human wants through the production and exchange of goods (a term that encompasses information, services, and tangible products). That simple definition raises several issues, which are the fundamental subjects of economic inquiry:

1. What are human wants, and how do they arise?
2. Are all human wants (e.g., love) the proper domain of economics?
3. By what mechanisms are resources transformed into goods and then matched (or not) to human wants?
4. What determines the rate of output of all goods, that is, the aggregate degree of satisfaction of human wants?
5. What is the proper role of government in the satisfaction of human wants?

The brief answers to these questions, upon which I elaborate below, are as follows:

1. Human wants arise from basic human requirements and impulses (e.g., the need for food, clothing, shelter, transportation, and status). Another way to say it is that human wants are both biological and emotional. Particular human wants, therefore, arise from a combination of biological impulses and cultural influences. Some wants clearly are essential to life (e.g., food); some wants clearly are nonessential but nevertheless fill emotional needs (e.g., yachts and mansions). But, like mountains and molehills, the extremes are distinguishable but they are connected by many indistinguishable intermediate stages; that is, there is no telling when wants transition from essential, to beneficial, to frivolous. Moreover — and this is an essential point to which I will return — the striving to fulfill what might seem to be frivolous wants can lead (by steps to be discussed later) to the creation of jobs that yield income from which the job-holders are able to fulfill essential wants (and others, as well).

2. Some human wants arise from impulses that economists should be wary of trying to analyze and measure. The most obvious of these is the kind of love that leads to marriage, sex, and children. Yes, there are sexual arrangements outside marriage that are purely economic transactions. But love of the kind that leads to marriage, sex, and children (and thence to love of parents for their children) is beyond the ken of economics. So, too, are other relationships that are non-transactional, such as friendship and membership in various voluntary organizations (churches, clubs, etc.).

3. Economics is therefore about arms-length transactions — transactions that aren’t bound up in non-contractual relationships like marriage, family, friendship, church, and club. Voluntary exchange and prices are the default mechanisms for matching goods with wants in arms-length transactions. The simplest example is barter: Andy makes bread and wants butter to put on it; Babette makes butter and wants bread for it: Andy and Babette strike a bargain that yields a rate of exchange between bread and butter (i.e., a price for bread in terms of butter and vice versa); the exchange makes both Andy and Babette better off (i.e., there are mutual gains from trade). The prices established by Andy and Babette also serve as signals (provide information) to others who seek to exchange bread and butter; for example, Chuck (a potential producer of butter) might be willing to make butter and trade with Andy on more favorable terms than those offered by Babette.

4. There is no such thing as an aggregate measure of the output of goods — though aggregation is implicit in macroeconomic constructs (e.g., gross domestic product). Thinking only of the United States, for example, how is it possible to aggregate the value of myriad goods that are produced and bought by dozens of millions of businesses and individuals? Hint: Because statistical sampling is arbitrary and uncertain, the answer cannot be found in the common denominator of money. It is nevertheless possible for an economy to move generally in the direction of growth or decline, with exceptions around the trend. It is obvious, for example, that most Americans use goods that are superior in number and quality to the goods that most Americans enjoyed 50 years ago. It is also obvious that during the episode known at the Great Depression, most Americans were materially worse off than they had been before the depression began, and that relatively few became better off. How such things happen, and how economic growth can be sustained and economic declines can be reversed, are valid subjects of economic analysis.

5. Voluntary exchange, unalloyed, can leave some persons “behind” (e.g., those who are incapable of producing bread in exchange for butter, those whose output is worth less to buyers than it used to be). But there is another human impulse (call it “altruism” for now) that leads to the voluntary redistribution of wealth and income, thus enabling the beneficiaries of the redistribution to buy more goods than they can afford on their own. Government action taken in the name of altruism displaces and discourages private altruistic action. More generally, government action throttles economic vitality, causes and exacerbates economic disruptions, and interferes with the constructive resolution of those disruptions. The proper role of government is to provide a framework of defense and justice within which economic actors can operate voluntarily and with little fear that their efforts to improve their lot (and the lot of others less fortunate) will be stymied by force or fraud. Government intervenes legitimately only when it prevents or discourages force and fraud (e.g., defending foreign sources of oil, detecting and preventing terrorism on U.S. soil, prosecuting thieves and murderers, prosecuting “boiler room” operators).

# No Tears for Cass Sunstein

Cass Sunstein is, among many things, the co-author (with Richard Thaler). of Nudge: Improving Decisions about Health, Wealth, and Happiness. One reviewer says this about the book:

Cass Sunstein and Richard Thaler contend that the way public choices are framed and presented goes a long way toward determining the kinds of decisions people make. Summarizing some four decades of research in what they call “the emerging science of choice,” they show that people do not always act logically or in their own best interests….

We like to think of ourselves as rational creatures, they point out, but studies show that the choices we make tend to be unrealistically optimistic, biased toward the status quo, and undercut by a subtle and unthinking conformity.

What the research suggests, Sunstein and Thaler say, is that “choice architecture — like the architecture of a well-designed public space — can guide, or “nudge,” people toward making better choices. A nudge is a way of organizing and presenting choices “that alters people’s behavior in a predictable way without forbidding any options or significantly changing their economic incentives,” according to Sunstein and Thaler….

By understanding the power of nudges, they argue, “choice architects” — those charged with the responsibility of organizing the context in which people make decisions — can help to coax people into making decisions that serve them better.

A key to nudging is an old technique known as framing: presenting options in a way that makes the presenter’s preferred option more attractive than the others. A clever used-car salesman, for example, will size up your preferences and pocketbook. He will then prepare you to make an offer on a car at the high end of your price range, or even above it, by showing you less-expensive cars that he believes you won’t like. When he takes you to the car that makes your eyes light up, you are so enchanted by it (because it’s so much better than the ones you’ve already seen) that you hardly blink at the sticker price. If you do make an offer that’s below the sticker price, the best you will do is arrive at the salesman’s reserve price — the lowest offer that he can accept. And you will probably end up paying a lot more than the reserve price. The mirror-image approach, which a salesman may use instead, is to start well above your price range, whet your appetite for something above your price range, and snag you with something that’s still above it but looks good to you because it’s cheaper than what you’ve already seen. The same techniques are employed by clever salesmen of all kinds, including — notably — real-estate salesmen.

I have addressed at length the political aspects of Sunstein and Thaler’s version of the framing technique (and other manipulative tricks), which they call “libertarian paternalism”. (See the list of related posts, below.) My bottom line: There is nothing “libertarian” about pushing people in the direction that you think is best for them. (Though it has become characteristically “libertarian” to urge the state to enact laws — same-sex marriage, for example — that trample on long-established, voluntary social norms and by their enactment to enable state persecution of persons whose beliefs are at odds with “libertarian” views.)

But I have digressed. A writer who seems bent on garnering sympathy for Sunstein uses framing as a way of trying to deflect much-deserved blame for Sunstein’s foray into authoritarianism. I am referring to Andrew Marantz, whose article “How a Liberal Scholar of Conspiracy Theories Became the Subject of a Right-Wing Conspiracy Theory” (New Yorker, December 27, 2017):

In 2010, Marc Estrin, a novelist and far-left activist from Vermont, found an online version of a paper by Cass Sunstein, a professor at Harvard Law School and the most frequently cited legal scholar in the world. The paper, called “Conspiracy Theories,” was first published in 2008, in a small academic journal called the Journal of Political Philosophy. In it, Sunstein and his Harvard colleague Adrian Vermeule attempted to explain how conspiracy theories spread, especially online. At one point, they made a radical proposal: “Our main policy claim here is that government should engage in cognitive infiltration of the groups that produce conspiracy theories.” The authors’ primary example of a conspiracy theory was the belief that 9/11 was an inside job; they defined “cognitive infiltration” as a program “whereby government agents or their allies (acting either virtually or in real space, and either openly or anonymously) will undermine the crippled epistemology of believers by planting doubts about the theories and stylized facts that circulate within such groups.”

Nowhere in the final version of the paper did Sunstein and Vermeule state the obvious fact that a government ban on conspiracy theories would be unconstitutional and possibly dangerous. (In a draft that was posted online, which remains more widely read, they emphasized that censorship is “inconsistent with principles of freedom of expression,” although they “could imagine circumstances in which a conspiracy theory became so pervasive, and so dangerous, that censorship would be thinkable.”)* “I was interested in the mechanisms by which information, whether true or false, gets passed along and amplified,” Sunstein told me recently. “I wanted to know how extremists come to believe the warped things they believe, and, to a lesser extent, what might be done to interrupt their radicalization. But I suppose my writing wasn’t very clear.”

On the contrary, Sunstein’s writing was quite clear. So clear that even leftists were alarmed by it. Returning to Marantz’s account:

When Barack Obama became President, in 2009, he appointed Sunstein, his friend and former colleague at the University of Chicago Law School, to be the administrator of the Office of Information and Regulatory Affairs. The O.I.R.A. reviews drafts of federal rules, and, using tools such as cost-benefit analysis, recommends ways to make them more efficient. O.I.R.A. administrator is the sort of in-the-weeds post that even lifelong technocrats might find unglamorous; Sunstein had often described it as his “dream job.” He took a break from academia and moved to Washington, D.C. It soon became clear that some of his published views, which he’d thought of as “maybe a bit mischievous, but basically fine, within the context of an academic journal,” could seem far more nefarious in the context of the open Internet.

Estrin, who seems to have been the first blogger to notice the “Conspiracy Theories” paper, published a post in January, 2010, under the headline “Got Fascism?” “Put into English, what Sunstein is proposing is government infiltration of groups opposing prevailing policy,” he wrote on the “alternative progressive” Web site the Rag Blog. Three days later, the journalist Daniel Tencer (Twitter bio: “Lover of great narratives in all their forms”) expanded on Estrin’s post, for Raw Story. Two days after that, the civil-libertarian journalist Glenn Greenwald wrote a piece for Salon headlined “Obama Confidant’s Spine-Chilling Proposal.” Greenwald called Sunstein’s paper “truly pernicious,” concluding, “The reason conspiracy theories resonate so much is precisely that people have learned—rationally—to distrust government actions and statements. Sunstein’s proposed covert propaganda scheme is a perfect illustration of why that is.” Sunstein’s “scheme,” as Greenwald put it, wasn’t exactly a government action or statement. Sunstein wasn’t in government when he wrote it, in 2008; he was in the academy, where his job was to invent thought experiments, including provocative ones. But Greenwald was right that not all skepticism is paranoia.

And then:

Three days after Estrin’s post was published on the Rag Blog, the fire jumped to the other side of the road. Paul Joseph Watson, writing for the libertarian conspiracist outfit InfoWars, linked to Estrin’s post and riffed on it, in a free-associative mode, for fifteen hundred words. “It is a firmly established fact that the military-industrial complex which also owns the corporate media networks in the United States has numerous programs aimed at infiltrating prominent Internet sites and spreading propaganda to counter the truth,” Watson wrote. His boss at InfoWars, Alex Jones, began expanding on this talking point on his daily radio show: “Cass Sunstein says ban conspiracy theories, and that’s whatever he says it is. That’s on record.”

At the time, Glenn Beck hosted both a daily TV show on Fox News and a syndicated radio show; according to a Harris poll, he was the country’s second-favorite TV personality, after Oprah Winfrey. Beck had been delivering impassioned rants against Sunstein for months, calling him “the most dangerous man in America.” Now he added the paper about conspiracy theories to his litany of complaints. In one typical TV segment, in April of 2010, he devoted several minutes to a close reading of the paper, which lists five possible ways that a government might respond to conspiracy theories, including banning them outright. “The government should ban them,” Beck said, over-enunciating to express his incredulity. “How a government with an amendment guaranteeing freedom of speech bans a conspiracy theory is absolutely beyond me, but it’s not beyond a great mind and a great thinker like Cass Sunstein.” In another show, Beck insinuated that Sunstein had been inspired by Edward Bernays, the author of a 1928 book called “Propaganda.” “I got a flood of messages that night, saying, ‘You should be ashamed of yourself, you’re a disciple of Bernays,’ ” Sunstein recalled. “The result was that I was led to look up this interesting guy Bernays, whom I might not have heard of otherwise.”

For much of 2010 and 2011, Sunstein was such a frequent target on right-wing talk shows that some Tea Party-affiliated members of Congress started to invoke his name as a symbol of government overreach. Earlier in the Obama Administration, Beck had targeted Van Jones, now of CNN, who was then a White House adviser on green jobs. After a few weeks of Beck’s attacks, Jones resigned. “Then Beck made it sort of clear that he wanted me to be next,” Sunstein said. “It wasn’t a pleasant fact, but I didn’t see what I could do about it. So I put it out of my mind.”

Sunstein was never asked to resign. He served as the head of O.I.R.A. for three years, then returned to Harvard, in 2012. Two years later, he published an essay collection called “Conspiracy Theories and Other Dangerous Ideas.” The first chapter was a revised version of the “Conspiracy Theories” paper, with several qualifications added and with Vermeule’s name removed. But the revisions did nothing to improve Sunstein’s standing on far-right talk shows, where he had already earned a place, along with Saul Alinsky and George Soros and Al Gore, in the pantheon of globalist bogeymen. Beck referred to Sunstein as recently as last year, on his radio show, while discussing the Obama Administration’s “propaganda” in favor of the Iran nuclear deal. “We no longer have Jefferson and Madison leading us,” Beck said. “We have Saul Alinsky and Cass Sunstein. Whatever it takes to win, you do.” Last December, Alex Jones—who is, improbably, now taken more seriously than Beck by many conservatives, including some in the White House—railed against a recent law, the Countering Foreign Propaganda and Disinformation Act, claiming, speciously, that it would “completely federalize all communications in the United States” and “put the C.I.A. in control of media.” According to Jones, blame for the law rested neither with the members of Congress who wrote it nor with President Obama, who signed it. “I was sitting here this morning . . . And I keep thinking, What are you looking at that’s triggered a memory here?” Jones said. “And then I remembered, Oh, my gosh! It’s Cass Sunstein.”

Cue the tears for Sunstein:

Recently, on the Upper East Side, Sunstein stood behind a Lucite lectern and gave a talk about “#Republic.” Attempting to end on a hopeful note, he quoted John Stuart Mill: “It is hardly possible to overrate the value . . . of placing human beings in contact with persons dissimilar to themselves.” He then admitted, with some resignation, that this describes the Internet we should want, not the Internet we have.

After the talk, we sat in a hotel restaurant and ordered coffee. Sunstein has a sense of humor about his time in the spotlight—what he calls not his fifteen minutes of fame but his Two Minutes Hate, an allusion to “1984”—and yet he wasn’t sure what lessons he had learned from the experience, if any. “I can’t say I spent much time thinking about it, then or now,” he said. “The rosy view would be that it says something hopeful about us—about Americans, that is. We’re highly distrustful of anything that looks like censorship, or spying, or restriction of freedom in any way. That’s probably a good impulse.” He folded his hands on the table, as if to signal that he had phrased his thoughts as diplomatically as possible.

I’m not buying it. Sunstein deserves every bit of blame that came his way, and I certainly wouldn’t buy a car or house from him. He was attacked from the left and right for good reason, and portraying his attackers as kooks and extremists doesn’t change the facts of the matter. Sunstein’s 2010 article wasn’t a one-off thing. Six years earlier he published “The Future of Free Speech” in the March-April 2004 issue of The Little Magazine, a South Asian journal (thus the British English spellings in the quotations below). Hold your nose and follow Sunstein’s argument in these quotations from “The Future of Free Speech”:

My purpose here is to cast some light on the relationship between democracy and new communications technologies. I do so by emphasising the most striking power provided by emerging technologies: the growing power of consumers to “filter” what it is that they see. In the extreme case, people will be fully able to design their own communications universe. They will find it easy to exclude, in advance, topics and points of view that they wish to avoid. I will also provide some notes on the constitutional guarantee of freedom of speech.

An understanding of the dangers of filtering permits us to obtain a better sense of what makes for a well-functioning system of free expression. Above all, I urge that in a heterogeneous society, such a system requires something other than free, or publicly unrestricted, individual choices. On the contrary, it imposes two distinctive requirements. First, people should be exposed to materials that they would not have chosen in advance…. Second, many or most citizens should have a range of common experiences. Without shared experiences, a heterogeneous society will have a much more difficult time addressing social problems; people may even find it hard to understand one another….

Imagine … a system of communications in which each person has unlimited power of individual design…. Our communications market is moving rapidly toward this apparently utopian picture…. [A]s of this writing, a number of newspapers allow readers to create filtered versions, containing exactly what they want, and excluding what they do not want….

I seek to defend a particular conception of democracy — a deliberative conception — and to evaluate, in its terms, the outcome of a system with perfect power of filtering. I also mean to defend a conception of freedom, associated with the deliberative conception of democracy, and oppose it to a conception that sees consumption choices by individuals as the very embodiment of freedom….

The US Supreme Court has … held that streets and parks must be kept open to the public for expressive activity. Hence governments are obliged to allow speech to occur freely on public streets and in public parks — even if many citizens would prefer to have peace and quiet, and even if it seems irritating to come across protesters and dissidents whom one would like to avoid….

A distinctive feature of this idea is that it creates a right of speakers’ access, both to places and to people. Another distinctive feature is that the public forum doctrine creates a right, not to avoid governmentally imposed penalties on speech, but to ensure government subsidies of speech…. Thus the public forum represents one place in which the right to free speech creates a right of speakers’ access to certain areas and also demands public subsidy of speakers….

[T]he public forum doctrine increases the likelihood that people generally will be exposed to a wide variety of people and views. When you go to work, or visit a park, it is possible that you will have a range of unexpected encounters, however fleeting or seemingly inconsequential. You cannot easily wall yourself off from contentions or conditions that you would not have sought out in advance, or that you would have chosen to avoid if you could. Here too the public forum doctrine tends to ensure a range of experiences that are widely shared — streets and parks are public property — and also a set of exposures to diverse circumstances. A central idea here must be that these exposures help promote understanding and perhaps in that sense freedom. And all of these points can be closely connected to democratic ideals, as we soon see….

The public forum doctrine is an odd and unusual one, especially insofar as to create a kind of speakers’ access right to people and places, subsidised by taxpayers. But the doctrine is closely associated with a longstanding constitutional ideal, one that is far from odd: that of republican self-government. From the beginning, the American constitutional order was designed to be a republic, as distinguished from a monarchy or a direct democracy. We cannot understand the system of freedom of expression, and the effects of new communications technologies and filtering, without reference to this ideal….

The specifically American form of republicanism … involved an effort to create a “deliberative democracy.” In this system, representatives would be accountable to the public at large, but there was also supposed to be a large degree of reflection and debate, both within the citizenry and within government itself. The system of checks and balances — evident in the bicameral system, the Senate, the Electoral College and so forth — had, as its central purpose, a mechanism for promoting deliberation within the government as a whole….

We are now in a position to distinguish between two conceptions of sovereignty. The first involves consumer sovereignty; the second involves political sovereignty. The first ideal underlies enthusiasm for “the Daily Me.” The second ideal underlies the democratic challenge to this vision, on the ground that it is likely to undermine both self-government and freedom, properly conceived.

Of course, the two conceptions of sovereignty are in potential tension. A commitment to consumer sovereignty may well compromise political sovereignty — if, for example, free consumer choices result in insufficient understanding of public problems, or if they make it difficult to have anything like a shared culture….

Group polarisation is highly likely to occur on the Internet. Indeed, it is clear that the Internet is serving, for many, as a breeding ground for extremism, precisely because like-minded people are deliberating with one another, without hearing contrary views….

The most reasonable conclusion is that it is extremely important to ensure that people are exposed to views other than those with which they currently agree, in order to protect against the harmful effects of group polarisation on individual thinking and on social cohesion….

The adverse effects of group polarization…show that with respect to communications, consumer sovereignty is likely to produce serious problems for individuals and society at large — and these problems will occur by a kind of iron logic of social interactions….

The phenomenon of group polarisation is closely related to the widespread phenomenon of ‘social cascades’. No discussion of social fragmentation and emerging communications technologies would be complete without a discussion of that phenomenon….

[O]ne group may end up believing something and another the exact opposite, because of rapid transmission of information within one group but not the other. In a balkanised speech market, this danger takes on a particular form: different groups may be led to dramatically different perspectives, depending on varying local cascades.

I hope this is enough to demonstrate that for citizens of a heterogeneous democracy, a fragmented communications market creates considerable dangers. There are dangers for each of us as individuals; constant exposure to one set of views is likely to lead to errors and confusions. And to the extent that the process makes people less able to work cooperatively on shared problems, there are dangers for society as a whole.

In a heterogeneous society, it is extremely important for diverse people to have a set of common experiences….

This is hardly a suggestion that everyone should be required to participate in the same thing. We are not speaking of requirements at all. In any case a degree of plurality, with respect to both topics and points of view, is also highly desirable. My only claim is that a common set of frameworks and experiences is valuable for a heterogeneous society, and that a system with limitless options, making for diverse choices, will compromise the underlying values.

The points thus far raise questions about whether a democratic order is helped or hurt by a system of unlimited individual choice with respect to communications. It is possible to fear that such a system will produce excessive fragmentation, with group polarisation as a frequent consequence. It is also possible to fear that such a system will produce too little by way of solidarity goods, or shared experiences. But does the free speech principle bar government from responding to the situation? If that principle is taken to forbid government from doing anything to improve the operation of the speech market, the answer must be a simple Yes.

I believe, however, that this is a crude and unhelpful understanding of the free speech principle, one that is especially ill-suited to the theoretical and practical challenges of the next decades and beyond. If we see the Free Speech Principle through a democratic lens, we will be able to make a great deal more progress.

There should be no ambiguity on the point: free speech is not an absolute. The government is allowed to regulate speech by imposing neutral rules of property law, telling would-be speakers that they may not have access to certain speech outlets…. Government is permitted to regulate unlicensed medical advice, attempted bribery, perjury, criminal conspiracies (“Let’s fix prices!”), threats to assassinate the President, criminal solicitation (“Might you help me rob this bank?”), child pornography, false advertising, purely verbal fraud (“This stock is worth \$100,000”), and much more…. And if one or more of these forms of speech can be regulated, free speech absolutism is a kind of fraud, masking the real issues that must be confronted in separating protected speech from unprotected speech….

If the discussion thus far is correct, there are three fundamental concerns from the democratic point of view. These include:
• the need to promote exposure to materials, topics, and positions that people would not have chosen in advance, or at least enough exposure to produce a degree of understanding and curiosity;
• the value of a range of common experiences;
• the need for exposure to substantive questions of policy and principle, combined with a range of positions on such questions.

Of course, it would be ideal if citizens were demanding, and private information providers were creating, a range of initiatives designed to alleviate the underlying concerns…. But to the extent that they fail to do so, it is worthwhile to consider government initiatives designed to pick up the slack….

1. Producers of communications might be subject … to disclosure requirements…. On a quarterly basis, they might be asked to say whether and to what extent they have provided educational programming for children, free airtime for candidates, and closed captioning for the hearing impaired. They might also be asked whether they have covered issues of concern to the local community and allowed opposing views a chance to be heard…. Websites might be asked to say if they have allowed competing views a chance to be heard….

2. Producers of communications might be asked to engage in voluntary self-regulation…. [T]here is growing interest in voluntary self-regulation for both television and the Internet…. Any such code could, for example, call for an opportunity for opposing views to speak, or for avoiding unnecessary sensationalism, or for offering arguments rather than quick ‘sound-bytes’ whenever feasible.

3. The government might subsidise speech, as, for example, through publicly subsidised programming or Websites…. Perhaps government could subsidise a ‘public.net’ designed to promote debate on public issues among diverse citizens — and to create a right of access to speakers of various sorts.

4. If the problem consists in the failure to attend to public issues, the government might impose “must carry” rules on the most popular Websites, designed to ensure more exposure to substantive questions. Under such a program, viewers of especially popular sites would see an icon for sites that deal with substantive issues in a serious way…. Ideally, those who create Websites might move in this direction on their own. If they do not, government should explore possibilities of imposing requirements of this kind, making sure that no program draws invidious lines in selecting the sites whose icons will be favoured….

5. The government might impose “must carry” rules on highly partisan Websites, designed to ensure that viewers learn about sites containing opposing views…. Here too the ideal situation would be voluntary action. But if this proves impossible, it is worth considering regulatory alternatives….

Emerging technologies are hardly an enemy here…. But to the extent that they weaken the power of general interest intermediaries, and increase people’s ability to wall themselves off from topics and opinions that they would prefer to avoid, they create serious dangers….

So let’s all put on our brown shirts and march to a public rally at which we will be “allowed” to shout: “Dark is light; black is white; Sunstein is right.”

I once said that Cass Sunstein is to the integrity of constitutional law as Pete Rose is to the integrity of baseball. It’s worse than that: Sunstein’s willingness to abuse constitutional law in the advancement of a statist agenda reminds me of Hitler’s abuse of German law to advance his repugnant agenda.

There is remorse for having done something wrong, and there is chagrin at having been caught doing something wrong. Sunstein’s conversation-over-coffee with Marantz reads very much like the latter.

/

# “Solomon” Horowitz Cuts the Baby in Half

If you don’t “get” the title, you should read this.

“Solomon” Horowitz is Department of Justice Inspector General Michael Horowitz, of course. According to many sources (including this one), the report that he issued today

criticizes some of the FBI’s actions in beginning an investigation of the Trump campaign’s connection with Russian election meddling, but does not conclude that political bias drove the agency’s probe.

Given the preponderance of evidence that political bias permeated the instigators and participants in the so-called investigation, Horowitz has to go down in history as the man who couldn’t see that the emperor was naked.

Horowitz, instead of getting at the truth, obviously tried to keep both of the warring camps happy, with the result that neither of them is happy. Discretion is seldom the better part of wisdom. It certainly wasn’t in this case. The truth is already out, but it will be underscored and reinforced when U.S. Attorney John Durham is finished with his probe.

Notably, Durham’s office issued a statement about the Horowitz report, which says in part:

Our investigation has included developing information from other persons and entities, both in the U.S. and outside of the U.S. Based on the evidence collected to date, and while our investigation is ongoing, last month we advised the Inspector General that we do not agree with some of the report’s conclusions as to predication and how the FBI case was opened.

Attorney General William Barr weighed in with this damning interpretation of the Horowitz report:

The Inspector General’s report now makes clear that the FBI launched an intrusive investigation of a U.S. presidential campaign on the thinnest of suspicions that, in my view, were insufficient to justify the steps taken. It is also clear that, from its inception, the evidence produced by the investigation was consistently exculpatory. Nevertheless, the investigation and surveillance was pushed forward for the duration of the campaign and deep into President Trump’s administration. In the rush to obtain and maintain FISA surveillance of Trump campaign associates, FBI officials misled the FISA court, omitted critical exculpatory facts from their filings, and suppressed or ignored information negating the reliability of their principal source. The Inspector General found the explanations given for these actions unsatisfactory. While most of the misconduct identified by the Inspector General was committed in 2016 and 2017 by a small group of now-former FBI officials, the malfeasance and misfeasance detailed in the Inspector General’s report reflects a clear abuse of the FISA process.

The Federalist is all over the story. See this, this, this, this, this, this, and this, for example. See also my page, “Spygate (a.k.a. Russiagate)“), in which I outlined the conspiracy many moons ago.

As for Horowitz, it’s possible (but unbelievable) that his job description kept him from spilling the whole truckload of beans about malfeasance in the FBI and Department of Justice. It’s more likely that he’s a bureaucrat’s bureaucrat, a tenured hack who hasn’t the backbone to tell it straight, even though he is in a cushy job from which he can retire quite comfortably. I say this as someone who took the risk of getting two incompetent bosses fired when I was not in a cushy position or anywhere near retirement age. I have no patience with mealy-mouthed cowards like Horowitz.

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# Not-So-Random Thoughts (XXV)

“Not-So-Random Thoughts” is an occasional series in which I highlight writings by other commentators on varied subjects that I have addressed in the past. Other entries in the series can be found at these links: I, II, III, IV, V, VI, VII, VIII, IX, X, XI, XII, XIII, XIV, XV, XVI, XVII, XVIII, XIX, XX, XXI, XXII, XXIII, and XXIV. For more in the same style, see “The Tenor of the Times” and “Roundup: Civil War, Solitude, Transgenderism, Academic Enemies, and Immigration“.

## The Real Unemployment Rate and Labor-Force Participation

There was much celebration (on the right, at least) when it was announced that the official unemployment rate, as of November, is only 3.5 percent, and that 266,000 jobs were added to the employment rolls (see here, for example). The exultation is somewhat overdone. Yes, things would be much worse if Obama’s anti-business rhetoric and policies still prevailed, but Trump is pushing a big boulder of deregulation uphill.

In fact, the real unemployment rate is a lot higher than official figure I refer you to “Employment vs. Big Government and Disincentives to Work“. It begins with this:

The real unemployment rate is several percentage points above the nominal rate. Officially, the unemployment rate stood at 3.5 percent as of November 2019. Unofficially — but in reality — the unemployment rate was 9.4 percent.

The explanation is that the labor-force participation rate has declined drastically since peaking in January 2000. When the official unemployment rate is adjusted to account for that decline (and for a shift toward part-time employment), the result is a considerably higher real unemployment rate.

Arnold Kling recently discussed the labor-force participation rate:

[The] decline in male labor force participation among those without a college degree is a significant issue. Note that even though the unemployment rate has come down for those workers, their rate of labor force participation is still way down.

Economists on the left tend to assume that this is due to a drop in demand for workers at the low end of the skill distribution. Binder’s claim is that instead one factor in declining participation is an increase in the ability of women to participate in the labor market, which in turn lowers the advantage of marrying a man. The reduced interest in marriage on the part of women attenuates the incentive for men to work.

Could be. I await further analysis.

## Is Partition Possible?

Angelo Codevilla peers into his crystal ball:

Since 2016, the ruling class has left no doubt that it is not merely enacting chosen policies: It is expressing its identity, an identity that has grown and solidified over more than a half century, and that it is not capable of changing.

That really does mean that restoring anything like the Founders’ United States of America is out of the question. Constitutional conservatism on behalf of a country a large part of which is absorbed in revolutionary identity; that rejects the dictionary definition of words; that rejects common citizenship, is impossible. Not even winning a bloody civil war against the ruling class could accomplish such a thing.

The logical recourse is to conserve what can be conserved, and for it to be done by, of, and for those who wish to conserve it. However much force of what kind may be required to accomplish that, the objective has to be conservation of the people and ways that wish to be conserved.

That means some kind of separation.

As I argued in “The Cold Civil War,” the natural, least stressful course of events is for all sides to tolerate the others going their own ways. The ruling class has not been shy about using the powers of the state and local governments it controls to do things at variance with national policy, effectively nullifying national laws. And they get away with it.

For example, the Trump Administration has not sent federal troops to enforce national marijuana laws in Colorado and California, nor has it punished persons and governments who have defied national laws on immigration. There is no reason why the conservative states, counties, and localities should not enforce their own view of the good.

Not even President Alexandria Ocasio-Cortez would order troops to shoot to re-open abortion clinics were Missouri or North Dakota, or any city, to shut them down. As Francis Buckley argues in American Secession: The Looming Breakup of the United States, some kind of separation is inevitable, and the options regarding it are many.

I would like to believe Mr. Codevilla, but I cannot. My money is on a national campaign of suppression, which will begin the instant that the left controls the White House and Congress. Shooting won’t be necessary, given the massive displays of force that will be ordered from the White House, ostensibly to enforce various laws, including but far from limited to “a woman’s right to an abortion”. Leftists must control everything because they cannot tolerate dissent.

As I say in “Leftism“,

Violence is a good thing if your heart is in the “left” place. And violence is in the hearts of leftists, along with hatred and the irresistible urge to suppress that which is hated because it challenges leftist orthodoxy — from climate skepticism and the negative effect of gun ownership on crime to the negative effect of the minimum wage and the causal relationship between Islam and terrorism.

There’s more in “The Subtle Authoritarianism of the ‘Liberal Order’“; for example:

[Quoting Sumantra Maitra] Domestically, liberalism divides a nation into good and bad people, and leads to a clash of cultures.

The clash of cultures was started and sustained by so-called liberals, the smug people described above. It is they who — firmly believing themselves to be smarter, on the the side of science, and on the side of history — have chosen to be the aggressors in the culture war.

Hillary Clinton’s remark about Trump’s “deplorables” ripped the mask from the “liberal” pretension to tolerance and reason. Clinton’s remark was tantamount to a declaration of war against the self-appointed champion of the “deplorables”: Donald Trump. And war it has been. much of it waged by deep-state “liberals” who cannot entertain the possibility that they are on the wrong side of history, and who will do anything — anything — to make history conform to their smug expectations of it.

## Still More Evidence for Why I Don’t Believe in “Climate Change”

This is a sequel to an item in the previous edition of this series: “More Evidence for Why I Don’t Believe in Climate Change“.

Dave Middleton debunks the claim that 50-year-old climate models correctly predicted the susequent (but not steady) rise in the globe’s temperature (whatever that is). He then quotes a talk by Dr. John Christy of the University of Alabama-Huntsville Climate Research Center:

We have a change in temperature from the deep atmosphere over 37.5 years, we know how much forcing there was upon the atmosphere, so we can relate these two with this little ratio, and multiply it by the ratio of the 2x CO2 forcing. So the transient climate response is to say, what will the temperature be like if you double CO2– if you increase at 1% per year, which is roughly what the whole greenhouse effect is, and which is achieved in about 70 years. Our result is that the transient climate response in the troposphere is 1.1 °C. Not a very alarming number at all for a doubling of CO2. When we performed the same calculation using the climate models, the number was 2.31°C. Clearly, and significantly different. The models’ response to the forcing – their ∆t here, was over 2 times greater than what has happened in the real world….

There is one model that’s not too bad, it’s the Russian model. You don’t go to the White House today and say, “the Russian model works best”. You don’t say that at all! But the fact is they have a very low sensitivity to their climate model. When you look at the Russian model integrated out to 2100, you don’t see anything to get worried about. When you look at 120 years out from 1980, we already have 1/3 of the period done – if you’re looking out to 2100. These models are already falsified [emphasis added], you can’t trust them out to 2100, no way in the world would a legitimate scientist do that. If an engineer built an aeroplane and said it could fly 600 miles and the thing ran out of fuel at 200 and crashed, he might say: “I was only off by a factor of three”. No, we don’t do that in engineering and real science! A factor of three is huge in the energy balance system. Yet that’s what we see in the climate models….

Theoretical climate modelling is deficient for describing past variations. Climate models fail for past variations, where we already know the answer. They’ve failed hypothesis tests and that means they’re highly questionable for giving us accurate information about how the relatively tiny forcing … will affect the climate of the future.

For a lot more in this vein, see my pages “Climate Change” and “Modeling and Science“.

## Transgenderism, Once More

Theodore Dalrymple (Anthony Daniels, M.D.) is on the case:

The problem alluded to in [a paper in the Journal of Medical Ethics] is, of course, the consequence of a fiction, namely that a man who claims to have changed sex actually has changed sex, and is now what used to be called the opposite sex. But when a man who claims to have become a woman competes in women’s athletic competitions, he often retains an advantage derived from the sex of his birth. Women competitors complain that this is unfair, and it is difficult not to agree with them….

Man being both a problem-creating and solving creature, there is, of course, a very simple way to resolve this situation: namely that men who change to simulacra of women should compete, if they must, with others who have done the same. The demand that they should suffer no consequences that they neither like nor want from the choices they have made is an unreasonable one, as unreasonable as it would be for me to demand that people should listen to me playing the piano though I have no musical ability. Thomas Sowell has drawn attention to the intellectual absurdity and deleterious practical consequences of the modern search for what he calls “cosmic justice.”…

We increasingly think that we live in an existential supermarket in which we pick from the shelf of limitless possibilities whatever we want to be. We forget that limitation is not incompatible with infinity; for example, that our language has a grammar that excludes certain forms of words, without in any way limiting the infinite number of meanings that we can express. Indeed, such limitation is a precondition of our freedom, for otherwise nothing that we said would be comprehensible to anybody else.

That is a tour de force typical of the good doctor. In the span of three paragraphs, he addresses matters that I have treated at length in “The Transgender Fad and Its Consequences” (and later in the previous edition of this series), “Positive Rights and Cosmic Justice“, and “Writing: A Guide” (among other entries at this blog).

Big Tech is giving capitalism a bad name, as I discuss in “Why Is Capitalism Under Attack from the Right?“, but it’s still the best game in town. Even oligopoly and its big brother, monopoly, aren’t necessarily bad. See, for example, my posts, “Putting in Some Good Words for Monopoly” and “Monopoly: Private Is Better than Public“. Arnold Kling makes the essential point here:

Do indicators of consolidation show us that the economy is getting less competitive or more competitive? The answer depends on which explanation(s) you believe to be most important. For example, if network effects or weak resistance to mergers are the main factors, then the winners from consolidation are quasi-monopolists that may be overly insulated from competition. On the other hand, if the winners are firms that have figured out how to develop and deploy software more effectively than their rivals, then the growth of those firms at the expense of rivals just shows us that the force of competition is doing its work.

## Why I Am Bunkered in My Half-Acre of Austin

Randal O’Toole takes aim at the planners of Austin, Texas, and hits the bullseye:

Austin is one of the fastest-growing cities in America, and the city of Austin and Austin’s transit agency, Capital Metro, have a plan for dealing with all of the traffic that will be generated by that growth: assume that a third of the people who now drive alone to work will switch to transit, bicycling, walking, or telecommuting by 2039. That’s right up there with planning for dinner by assuming that food will magically appear on the table the same way it does in Hogwarts….

[W]hile Austin planners are assuming they can reduce driving alone from 74 to 50 percent, it is actually moving in the other direction….

Planners also claim that 11 percent of Austin workers carpool to work, an amount they hope to maintain through 2039. They are going to have trouble doing that as carpooling, in fact, only accounted for 8.0 percent of Austin workers in 2018.

Planners hope to increase telecommuting from its current 8 percent (which is accurate) to 14 percent. That could be difficult as they have no policy tools that can influence telecommuting.

Planners also hope to increase walking and bicycling from their current 2 and 1 percent to 4 and 5 percent. Walking to work is almost always greater than cycling to work, so it’s difficult to see how they plan to magic cycling to be greater than walking. This is important because cycling trips are longer than walking trips and so have more of a potential impact on driving.

Finally, planners want to increase transit from 4 to 16 percent. In fact, transit carried just 3.24 percent of workers to their jobs in 2018, down from 3.62 percent in 2016. Changing from 4 to 16 percent is a an almost impossible 300 percent increase; changing from 3.24 to 16 is an even more formidable 394 percent increase. Again, reality is moving in the opposite direction from planners’ goals….

Planners have developed two main approaches to transportation. One is to estimate how people will travel and then provide and maintain the infrastructure to allow them to do so as efficiently and safely as possible. The other is to imagine how you wish people would travel and then provide the infrastructure assuming that to happen. The latter method is likely to lead to misallocation of capital resources, increased congestion, and increased costs to travelers.

Austin’s plan is firmly based on this second approach. The city’s targets of reducing driving alone by a third, maintaining carpooling at an already too-high number, and increasing transit by 394 percent are completely unrealistic. No American city has achieved similar results in the past two decades and none are likely to come close in the next two decades.

Well, that’s the prevailing mentality of Austin’s political leaders and various bureaucracies: magical thinking. Failure is piled upon failure (e.g., more bike lanes crowding out traffic lanes, a hugely wasteful curbside composting plan) because to admit failure would be to admit that the emperor has no clothes.

## “Government Worker” Is (Usually) an Oxymoron

In “Good News from the Federal Government” I sarcastically endorse the move to grant all federal workers 12 weeks of paid parental leave:

The good news is that there will be a lot fewer civilian federal workers on the job, which means that the federal bureaucracy will grind a bit more slowly when it does the things that it does to screw up the economy.

The next day, Audacious Epigone put some rhetorical and statistical meat on the bones of my informed prejudice in “Join the Crooks and Liars: Get a Government Job!“:

That [the title of the post] used to be a frequent refrain on Radio Derb. Though the gag has been made emeritus, the advice is even better today than it was when the Derb introduced it. As he explains:

The percentage breakdown is private-sector 76 percent, government 16 percent, self-employed 8 percent.

So one in six of us works for a government, federal, state, or local.

Which group does best on salary? Go on: see if you can guess. It’s government workers, of course. Median earnings 52½ thousand. That’s six percent higher than the self-employed and fourteen percent higher than the poor shlubs toiling away in the private sector.

If you break down government workers into two further categories, state and local workers in category one, federal workers in category two, which does better?

Again, which did you think? Federal workers are way out ahead, median earnings 66 thousand. Even state and local government workers are ahead of us private-sector and self-employed losers, though.

Moral of the story: Get a government job! — federal for strong preference.

….

Though it is well known that a government gig is a gravy train, opinions of the people with said gigs is embarrassingly low as the results from several additional survey questions show.

First, how frequently the government can be trusted “to do what’s right”? [“Just about always” and “most of the time” badly trail “some of the time”.]

….

Why can’t the government be trusted to do what’s right? Because the people who populate it are crooks and liars. Asked whether “hardly any”, “not many” or “quite a few” people in the federal government are crooked, the following percentages answered with “quite a few” (“not sure” responses, constituting 12% of the total, are excluded). [Responses of “quite a few” range from 59 percent to 77 percent across an array of demographic categories.]

….

Accompanying a strong sense of corruption is the perception of widespread incompetence. Presented with a binary choice between “the people running the government are smart” and “quite a few of them don’t seem to know what they are doing”, a solid majority chose the latter (“not sure”, at 21% of all responses, is again excluded). [The “don’t know what they’re doing” responses ranged from 55 percent to 78 percent across the same demographic categories.]

Are the skeptics right? Well, most citizens have had dealings with government employees of one kind and another. The “wisdom of crowds” certainly applies in this case.

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# Leftism in Summary

In “Leftism” I discuss at length the left’s agenda, assumptions and attitudes, strategy and tactics, and psychology. I then address the costs of leftist schemes and possible remedies for the left’s encroachments on liberty.

There are, spread throughout the entry, many aperçus about leftism. This one comes closest to a summation of the left’s  motivations and aims:

The most obvious assumption [of leftism] is that perceived “problems” — perceived by leftists, that is — must be “solved” by state action.

That statement warrants elaboration. Leftism isn’t just sympathy for the poor and oppressed or fear for the fate of mankind. If it were, an overwhelming majority of human beings would be leftists. Leftism is the conjoining of those attitudes and the deluded belief that the best (and sometimes only) vehicle for redressing “wrongs” and remedying “problems” is the use of state power to command the necessary resources and coerce the necessary actions.

The presumption of governmental omniscience and omnipotence has many anti-libertarian implications. Here are some leading examples:

Income and wealth belong to the state.

The property of individuals and businesses is the state’s to control.

Individuals and businesses do not have freedom of association.

Religion, beyond ceremonial observances, has no place in the governance of the populace and must not be allowed to influence or interfere with that governance.

The state decides basic social questions, such as (but far from limited to) the nature of marriage and gender.

The state decides religious and scientific matters, such as (but far from limited to) the legality of teaching alternatives to neo-Darwinianism and the “correctness” of carbon-dioxide-driven “climate change”.

All persons are born equally meritorious in all respects, regardless of their (apparent) intellectual and physical endowments (“nurture” 100%, “nature” 0%), and must be accorded the same opportunities regardless of their endowments.

Exceptions may be made for persons who govern, “entertain”, play professional sports, deliver “news” and opinions, profess and administer at expensive universities, or are otherwise deemed worthy of special treatment — because some people are “more equal” than others. But at every opportunity, the exceptions will be limited to those persons who confess to the omniscience and omnipotence of the state.

Despite universal equality of merit, the state may authorize the killing of some otherwise blameless persons (e.g., children in the womb, the elderly) if they are deemed to be “unequal” (or simply an inconvenience to others).

Despite universal equality of merit, some persons commit acts that are called crimes because “society” denies them a “fair share” of economic rewards and social recognition.

Dissent from the foregoing positions (and others not listed here) is punishable by ostracism, loss of position, and in some cases (there should be more) civil and criminal penalties. (Execution isn’t out of the question.)

Most leftists won’t admit to such absolutism and barbarism, and will try to find “acceptable” ways of characterizing their implicit views. But leftism is what it is, and shouldn’t be sugar-coated.

# Can Libertarianism and Conservatism Be Reconciled?

This post is inspired by an article in The Objective Standard, which proclaims itself

the preeminent source for commentary from an Objectivist perspective, objectivism being Ayn Rand‘s philosophy of reason, egoism, and capitalism.

The writer, with whom I have jousted sporadically for 15 years, will go unnamed here because I want to emphasize his ideology, of which he is merely a representative advocate. He is either an Objectivist who happens to be a libertarian or a libertarian who happens to be an Objectivist.

In either case, his article manifests libertarianism as it is widely understood: an ideology of individualism — the right of the individual to lead his life he sees fit. That central tenet of libertarianism is a condensation of John Stuart Mill’s harm principle:

[T]he sole end for which mankind are warranted, individually or collectively, in interfering with the liberty of action of any of their number, is self-protection. That the only purpose for which power can be rightfully exercised over any member of a civilized community, against his will, is to prevent harm to others. His own good, either physical or moral, is not a sufficient warrant. He cannot rightfully be compelled to do or forbear because it will be better for him to do so, because it will make him happier, because, in the opinion of others, to do so would be wise, or even right… The only part of the conduct of anyone, for which he is amenable to society, is that which concerns others. In the part which merely concerns himself, his independence is, of right, absolute. Over himself, over his own body and mind, the individual is sovereign. [On Liberty (1869), Chapter I: Introductory]

By the same token, a consistent libertarian rejects conservatism’s emphasis on social norms. Mill is clear on that point:

Society can and does execute its own mandates: and if it issues wrong mandates instead of right, or any mandates at all in things with which it ought not to meddle, it practises a social tyranny more formidable than many kinds of political oppression, since, though not usually upheld by such extreme penalties, it leaves fewer means of escape, penetrating much more deeply into the details of life, and enslaving the soul itself. Protection, therefore, against the tyranny of the magistrate is not enough: there needs protection also against the tyranny of the prevailing opinion and feeling; against the tendency of society to impose, by other means than civil penalties, its own ideas and practices as rules of conduct on those who dissent from them; to fetter the development, and, if possible, prevent the formation, of any individuality not in harmony with its ways, and compel all characters to fashion themselves upon the model of its own. There is a limit to the legitimate interference of collective opinion with individual independence: and to find that limit, and maintain it against encroachment, is as indispensable to a good condition of human affairs, as protection against political despotism. [Ibid.]

Mill thus rejects the enforcement of social norms, “except [in] a few of the most obvious cases” by either the state or “society” (ibid.). This exception is a cop-out, a slippery way of trying to eat one’s cake and have it, too. What Mill is saying, really, is that there are some social norms he would like to see enforced and many that he claims not to care about. Thus Mill reveals his inner authoritarian: the “decider” about which social norms are good and which are bad. (Mill isn’t alone among libertarians in there willingness to resort to statist coercion, as I will point out later.)

Lest anyone misunderstand Mill’s overt position about social norms, he expands on it a few paragraphs later:

These are good reasons for remonstrating with [a person who acts contrary to social custom], or reasoning with him, or persuading him, or entreating him, but not for compelling him, or visiting him with any evil [including social censure] in case he do otherwise. To justify that, the conduct from which it is desired to deter him, must be calculated [intended] to produce evil to some one else. The only part of the conduct of any one, for which he is amenable to society, is that which concerns others. In the part which merely concerns himself, his independence is, of right, absolute. Over himself, over his own body and mind, the individual is sovereign.

By that “logic”, an individual is a law unto himself, and may do as he pleases as long as he believes (or claims to believe) that his conduct is not harmful to others. (What is an “obvious” exception to Mill may not be obvious to the ardent individualists in a Millian nirvana.) Is that what the writer believes?

I doubt that he would directly acknowledge such a belief. But it is implicit in his glorification of the Enlightenment and attack on conservatism. In particular, he praises some unexceptionable cases of personal liberation, which he characterizes as a illustrative of Enlightenment values. From there, he attacks a contemporary critic of the Enlightenment and the godfather of conservatism, Edmund Burke.

To begin at the beginning, the article opens with vignettes about three women: one who was raised an Orthodox Jew, put into an arranged marriage, and later left Orthodox Judaism (the fate of her marriage is left unmentioned); one who escaped the totalitarianism of North Korea; and one who fled an oppressive Muslim upbringing Africa and Saudi Arabia. The common theme of the stories is that

these remarkable women from such diverse backgrounds ultimately found freedom and a world of ideas and experiences to enrich their lives [which] is a cause for celebration and for reflecting on how fortunate we are—those of us who did not face such daunting odds. It’s also cause for reflection on the millions of people today who still live in the silent, senseless darkness of ignorance and terror.

Further,

in the light of history, the experiences these women escaped are not only not rare, but are in fact how most people have lived for most of their lives in most of the nations of the world. Illiteracy, ignorance, poverty, hunger, and disease are by a wide margin the most common state of affairs in which humanity has found itself. It is only in the past two centuries that a portion of the human race has risen out of darkness into enlightenment. And it has done so in a manner very much like the stories these women tell.

What I mean is that although these are stories of personal liberation and discovery, Western civilization as a whole went through something similar on a culture-wide level beginning around 1700, in a period that we, appropriately enough, call the Enlightenment.

The article ends there (for non-subscribers). A subsequent excerpt at the writer’s blog zooms in on the Enlightenment:

[O]ne of the more prominent conservative enemies of the Enlightenment today, Sorhab [sic, it’s Sohrab] Ahmari, … recently wrote in the religious journal First Things that the Enlightenment is responsible for “the eclipse of permanent truths, family stability, community solidarity, and much else,” and has led to “the pornographization of daily life, to the culture of death, to the cult of competitiveness.”…

… When Ahmari writes of “permanent truths,” he does not mean the natural rights of mankind, let alone the economic forces of supply and demand or the scientific laws of biology. He means religious dogma, handed down by an established church.

When he speaks of “family stability,” he does not mean harmony attained by respecting and nourishing the value of every family member. He means the subordination of each one to unchosen obligations; the prohibition of the right to marry for large portions of our society; and opposition to the right of unhappy spouses to divorce and to value their own flourishing and happiness along with their family commitments.

When he speaks of “communal solidarity,” he means the right of the community to sacrifice the happiness and freedom of individuals within that community—to censor people; to dictate how they may use their property and what jobs they may take; to tell them what books they may read and what movies they may watch.

And when he denounces “the cult of competitiveness,” he means the right to excel, the right to aspire, the right to pursue happiness and achieve one’s dreams. He is mounting a direct attack on the value of enjoyment. When Ahmari denounces what he calls the “fetishizing of autonomy,” his meaning is unmistakable: individualism—the right of the individual to his or her own life—is his primary target.

Ahmari and his admirers pledge themselves to a society of—in Burke’s words, “submission,” “obedience,” “subordination,” and “servitude.” And they do so while wrapping themselves in the American flag.

How does the writer know what Ahmari means by “permanent truths”, “family stability”, “communal solidarity”, and “the cult of competitiveness”? The footnotes to the article (conveniently available to the non-subscriber) list two pieces by Ahmari. The first is a long epistle signed by Ahmari and fourteen other persons. The second is a later article in which Ahmari addresses some criticisms of the letter. In fact, Ahmari legitimately criticizes the consequences of the “liberalization” of society by government interventions and cultural warfare, “liberalization” to which some so-called conservatives (he calls them “consensus conservatives”) have been party.

The writer is keen to present horror stories that illustrate (in his view) the consequences of the failure of the Enlightenment to arrive in every part of the globe. But as a defender of liberty he should be equally keen to present horror stories that illustrate the consequences of Enlightenment “liberalism” in the West.

One such story is the increasing frequency of mass shootings in America, which has occurred (not coincidentally, I believe) with the decline of religiosity and the tearing down of traditional social norms.

Another such story, which the writer skips over, is the legalization of pre-natal infanticide — known otherwise as abortion — which Ahmari refers to as “the culture of death”. If the writer has reversed his long-held pro-abortion stance, I can find no evidence of it on his blog. But that is entirely consistent with his implicit endorsement of the harm principle, according to which every person is a law unto himself.

I return now to the article and the writer’s brief discussion of Edmund Burke’s political philosophy. How does the writer know that Burke’s kind of society is one of “submission”, “obedience”, “subordination”, and “servitude” — or what Burke meant by those terms? Perhaps there are clues in Burke’s Reflections on the Revolution in France (1790), which the writer cites four times. The following passage seems to be at the heart of the writer’s j’accuse:

I thought ten thousand swords must have leaped from their scabbards to avenge even a look that threatened her [the Queen of France] with insult. But the age of chivalry is gone. That of sophisters, economists, and calculators has succeeded; and the glory of Europe is extinguished forever. Never, never more, shall we behold that generous loyalty to rank and sex, that proud submission, that dignified obedience, that subordination of the heart, which kept alive, even in servitude itself, the spirit of an exalted freedom! The unbought grace of life, the cheap defence of nations, the nurse of manly sentiment and heroic enterprise, is gone! It is gone, that sensibility of principle, that chastity of honor, which felt a stain like a wound, which inspired courage whilst it mitigated ferocity, which ennobled whatever it touched, and under which vice itself lost half its evil by losing all its grossness!

Romantic twaddle? Perhaps, but Burke isn’t so much lamenting the demise of the monarchy of France as he is contrasting it with what followed.

As Burke understood — and conservatives understand — in the real world one doesn’t get to choose (or build) a perfect world. At best, one gets to choose between a tolerable world, a less-tolerable one, and an intolerable one. Burke foretold in Reflections that the revolutionaries of 1789 were laying groundwork for something intolerable; for example:

They are aware that the worst consequences might happen to the public in accomplishing this double ruin of Church and State; but they are so heated with their theories, that they give more than hints that this ruin, with all the mischiefs that must lead to it and attend it, and which to themselves appear quite certain, would not be unacceptable to them, or very remote from their wishes.

Those who would argue that the French Revolution and the ensuing Reign of Terror were preferable to the excesses of the monarchy would — if they were consistent — argue that the Bolshevik Revolution and the subsequent reigns of terror were preferable to the rule of the Tsars. (I duly note that the writer has sympathy for the victims of communism; perhaps he should therefore be more understanding of Burke’s sympathy for the victims of the French Revolution.)

What did Burke really believe? I will draw on Yuval Levin’s The Great Debate: Edmund Burke, Thomas Paine, and the Birth of Right and Left. I have reviewed the book and found it wanting, but not because Levin fails to capture the essence of Burke’s political philosophy. (Follow the link in the preceding sentence to understand my reservations about the book.) Here are relevant excerpts of Levin’s book, which (as I say in my review) capture the philosophical differences between Burke and Paine:

Paine lays out his political vision in greater detail in Rights of Man than in any of his earlier writings: a vision of individualism, natural rights, and equal justice for all made possible by a government that lives up to true republican ideals. [Kindle edition, p. 34]

*     *     *

Politics [to Burke] was first and foremost about particular people living together, rather than about general rules put into effect. This emphasis caused Burke to oppose the sort of liberalism expounded by many of the radical reformers of his day. They argued in the parlance of natural rights drawn from reflections on an individualist state of nature and sought to apply the principles of that approach directly to political life. [Op. cit., p. 11]

*     *     *

For Paine, the natural equality of all human beings translates to complete political equality and therefore to a right to self-determination. The formation of society was itself a choice made by free individuals, so the natural rights that people bring with them into society are rights to act as one chooses, free of coercion. Each person should have the right to do as he chooses unless his choices interfere with the equal rights and freedoms of others. And when that happens— when society as a whole must act through its government to restrict the freedom of some of its members— government can only act in accordance with the wishes of the majority, aggregated through a political process. Politics, in this view, is fundamentally an arena for the exercise of choice, and our only real political obligations are to respect the freedoms and choices of others.

For Burke, human nature can only be understood within society and therefore within the complex web of relations in which every person is embedded. None of us chooses the nation, community, or family into which we are born, and while we can choose to change our circumstances to some degree as we get older, we are always defined by some crucial obligations and relationships not of our own choosing. A just and healthy politics must recognize these obligations and relationships and respond to society as it exists, before politics can enable us to make changes for the better. In this view, politics must reinforce the bonds that hold people together, enabling us to be free within society rather than defining freedom to the exclusion of society and allowing us to meet our obligations to past and future generations, too. Meeting obligations is as essential to our happiness and our nature as making choices. [Op cit., pp. 91-92]

Paine is the quintessential “liberal” (leftist) — a rationalistic ideologue who has a view of the world as it ought to be. And it is that view which governments should serve, or be overthrown. In that respect, there is no distance at all between Paine and his pseudo-libertarian admirers (e.g., here). Their mutual attachment to “natural rights” lends them an air of moral superiority, but their conception of “natural rights” as innate in human beings — like the harm principle — is made of air. Natural rights, properly understood, arise from the social norms that writer seems to disdain (though if he does, I wonder how he has managed to survive and thrive in a world dominated by social norms).

To the writer’s great disappointment, I’m sure, the truth of the matter is that social norms — including political and economic ones — are emergent. (This is not a morally relativistic position.) Michael Oakeshott, a latter-day Burkean, puts it this way:

Government, … as the conservative … understands it, does not begin with a vision of another, different and better world, but with the observation of the self-government practised even by men of passion in the conduct of their enterprises; it begins in the informal adjustments of interests to one another which are designed to release those who are apt to collide from the mutual frustration of a collision. Sometimes these adjustments are no more than agreements between two parties to keep out of each other’s way; sometimes they are of wider application and more durable character, such as the International Rules for for the prevention of collisions at sea. In short, the intimations of government are to be found in ritual, not in religion or philosophy; in the enjoyment of orderly and peaceable behaviour, not in the search for truth or perfection….

To govern, then, as the conservative understands it, is to provide a vinculum juris for those manners of conduct which, in the circumstances, are least likely to result in a frustrating collision of interests; to provide redress and means of compensation for those who suffer from others behaving in a contrary manners; sometimes to provide punishment for those who pursue their own interests regardless of the rules; and, of course, to provide a sufficient force to maintain the authority of an arbiter of this kind. Thus, governing is recognized as a specific and limited activity; not the management of an enterprise, but the rule of those engaged in a great diversity of self-chosen enterprises. It is not concerned with concrete persons, but with activities; and with activities only in respect of their propensity to collide with one another. It is not concerned with moral right and wrong, it is not designed to make men good or even better; it is not indispensable on account of ‘the natural depravity of mankind’ but merely because of their current disposition to be extravagant; its business is to keep its subjects at peace with one another in the activities in which they have chosen to seek their happiness. And if there is any general idea entailed in this view, it is, perhaps, that a government which does not sustain the loyalty of its subjects is worthless; and that while one which (in the old puritan phrase) ‘commands the truth’ is incapable of doing so (because some of its subjects will believe its ‘truth’ to be in error), one which is indifferent to ‘truth’ and ‘error’ alike, and merely pursues peace, presents no obstacle to the necessary loyalty.

… [A]s the conservative understands it, modification of the rules should always reflect, and never impose, a change in the activities and beliefs of those who are subject to them, and should never on any occasion be so great as to destroy the ensemble. Consequently, the conservative will have nothing to do with innovations designed to meet merely hypothetical situations; he will prefer to enforce a rule he has got rather than invent a new one; he will think it appropriate to delay a modification of the rules until it is clear that the change of circumstances it is designed  to reflect has come to stay for a while; he will be suspicious of proposals for change in excess of what the situation calls for, of rulers who demand extra-ordinary powers in order to make great changes and whose utterances re tied to generalities like ‘the public good’ or social justice’, and of Saviours of Society who buckle on armour and seek dragons to slay; he will think it proper to consider the occasion of the innovation with care; in short, he will be disposed to regard politics as an activity in which a valuable set of tools is renovated from time to time and kept in trim rather than as an opportunity for perpetual re-equipment. [Rationalism in Politics and Other Essays, New and Expanded Edition, pp. 427-31]

As for the Enlightenment in which the writer puts so much stock, it has a fatal flaw, which is reason (a.k.a. rationalism). As Wikipedia puts it,

The Enlightenment included a range of ideas centered on reason as the primary source of knowledge….

Where reason is

the capacity of consciously making sense of things, establishing and verifying facts, applying logic, and adapting or justifying practices, institutions, and beliefs based on new or existing information.

But reason is in fact shaped by customs, instincts, erroneous beliefs, faulty logic, venal motivations, and unexamined prejudices. Objectivism, for example, is just another error-laden collection of “religious” dogmas, as discussed here, here, and here.

On a higher plane, what could be more revealing of the prejudices and emotions upon which reason ultimately rests than the long-running Einstein-Bohr debate, which stemmed from Einstein’s reasonable prejudice that quantum mechanics gives an unrealistic (indeterminate) depiction of reality. (The interpretation of quantum mechanics still remains unsettled, more than 90 years after the debate began.)

Further, as the Wikipedia article admits, the Enlightenment — like its subsequent manifestations in politics and pseudo-science (e.g., Malthusianism, Marxism, Objectivism, “climate change”, “social justice”, “equality”) — relies on reductionism, which is

the practice of oversimplifying a complex idea or issue to the point of minimizing or distorting it.

(Thus the shallowness and inconsistency of secular ethical systems, which include but are far from limited to libertarianism and Objectivism.)

Reductionist reason fails us:

Love, to take a leading example, is a feeling that just is. The why and wherefore of it is beyond our ability to understand and explain. Some of the feelings attached to it can be expressed in prose, poetry, and song, but those are superficial expressions that don’t capture the depth of love and why it exists.

The world of science is of no real help. Even if feelings of love could be expressed in scientific terms — the action of hormone A on brain region X — that would be worse than useless. It would reduce love to chemistry, when we know that there’s more to it than that. Why, for example, is hormone A activated by the presence or thought of person M but not person N, even when they’re identical twins?

The world of science is of no real help about “getting to the bottom of things.” Science is an infinite regress. S is explained in terms of T, which is explained in terms of U, which is explained in terms of V, and on and on. For example, there was the “indivisible” atom, which turned out to consist of electrons, protons, and neutrons. But electrons have turned out to be more complicated than originally believed, and protons and neutrons have been found to be made of smaller particles with distinctive characteristics. So it’s reasonable to ask if all of the particles now considered elementary are really indivisible. Perhaps there other more-elementary particles yet to be hypothesized and discovered. And even if all of the truly elementary particles are discovered, scientists will still be unable to explain what those particles really “are.”

Reason is valuable when it consists of the narrow application of logic to hard facts. I want bridge-builders and aircraft-makers to use the mathematical tools and physical facts at their disposal. It should be noted, however, that the origins of those tools and the gathering of those facts long preceded the Enlightenment, and that their subsequent development was (and is) a project unto its own. To take a notable example, Isaac Newton, among other things the inventor of calculus as we know it (contemporaneously with Gottfried Wilhelm Leibnitz), was religious (though unorthodox), a student of the occult, and an alchemist (see this). Even children of the Enlightment can be — are often are — supremely irrational and steered by psychological forces beyond their ken.

In sum, reason has almost nothing to do with most of life — and especially not with politics, social norms, religion, or rebellion. The last is too often an act of emotion and interest-group advancement, which can be (and has been) justified by reason.

Just as reason fails us, so has the Enlightenment and much of what came in its wake.

A particular feature of the Enlightenment was that its rationalism gave rise to leftism. Thomas Sowell writes about the wages of leftist “intellectualism” in Intellectuals and Society:

One of the things intellectuals have been doing for a long time is loosening the bonds that hold a society together. They have sought to replace the groups into which people have sorted themselves with groupings created and imposed by the intelligentsia. Ties of family, religion, and patriotism, for example, have long been treated as suspect or detrimental by the intelligentsia, and new ties that intellectuals have created, such as class — and more recently “gender” — have been projected as either more real or more important. [p. 303]

In my view, the

left’s essential agenda is the repudiation of ordered liberty of the kind that arises from evolved social norms, and the replacement of that liberty by sugar-coated oppression. The bread and circuses of imperial Rome have nothing on Social Security, Medicaid, Medicare, Obamacare, and the many other forms of personal and corporate welfare that are draining America of its wealth and élan. All of that “welfare” has been bought at the price of economic and social liberty (which are indivisible).

Freedom from social bonds and social norms is not liberty. Freedom from religion, which seems to be the objective of rationalists (like the writer), is bound to yield less liberty and more crime, which further erodes liberty.

I put it to you this way: Would you rather live in the rationalistic world of libertarian-Objectivists or in Burke’s (and Oakeshott’s) real one?

Here’s a clue to the answer that I hope you will choose: The ideal world of a rationalist cannot be attained by real people acting in mutually beneficial cooperation, which is the essence of the free markets about which the writer claims to care so much. Rationalism is destructive of religion (which on balance is a bulwark of liberty), long-standing social norms (which in fact enable liberty), and the necessary right of free people in society to make mistakes and learn from them.

The writer’s diatribe reminds me of the old, sad story that has been repeated innumerable times throughout mankind’s recorded history. The quest for perfection along one or another moral dimension breeds fanaticism. Fanaticism turns into an unrelenting evil of its own. Just ask one of the innumerable victims of communism, some of whom have survived it.

Moreover, as I have pointed out many times, the kind of libertarianism espoused by the writer isn’t the real thing. A true libertarian is a traditional conservative who

respects socially evolved norms because those norms evidence and sustain the mutual trust, respect, forbearance, and voluntary aid that — taken together — foster willing, peaceful coexistence and beneficially cooperative behavior. And what is liberty but willing peaceful coexistence and beneficially cooperative behavior?

Which isn’t to say, by any means, that a place in which traditional norms prevail will be perfect. Far from it — and some places, such as those cited by the writer — are farther than others. But the route to improvement can’t be found by shredding norms willy-nilly and declaring that every man is a law unto himself. In fact, what some libertarians urge, paradoxically, is the selective shredding of social norms by the state. (another manifestation of the smug authoritarianism of the “liberal order”). That is the “logic” of so-called libertarianism.

What really happens, of course, is that the shredding of social norms creates a void that is filled by chaos and then by the rule of power. The rule may be brutal like those of Lenin, Stalin, and Mao, or “benign” like those of today’s coercively governed Western “democracies”. But it will be a rule that so-called libertarians will rail against — in vain. The perfection of “rational” ideologies — libertarianism as well as fascism and socialism —  is indeed the enemy of the good. (Conservatism, properly understood, isn’t an ideology, though it has ideological implications.)

I conclude that libertarianism of the kind preached by the writer and his ilk cannot be reconciled with conservatism. But they should be allied against their common enemy: the oppressive state.

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# The Allure of Leftism

When I think of leftism, I often conjure my memory of Invasion of the Body Snatchers (1956). If you haven’t seen the film, here’s the premise of the action:

Dr. Miles Bennell returns to his small town practice to find several of his patients suffering the paranoid delusion that their friends or relatives are impostors. He is initially skeptical, especially when the alleged doppelgangers are able to answer detailed questions about their victim’s lives, but he is eventually persuaded that something odd has happened and determines to find out what is causing this phenomenon.

The essence of what follows is captured in the following excerpts of the script:

Dr. Miles Bennell:

Jack! Thank God [you’re here]! The whole town’s been taken over by the pods!

Jack Bellicec:

Not quite. There’s still you and Becky.

Miles, it would have been so much easier if you’d gone to sleep last night.

There’s nothing to be afraid of. We’re not going to hurt you. Once you understand, you’ll be grateful.

Remember how Teddy [his wife] and I fought against it. We were wrong.

Miles:

You mean Teddy doesn’t mind?

Jack:

Of course not. She feels exactly the way I do.

Miles:

Let us go! If we leave town, we won’t come back.

Jack:

We can’t let you go. You’re dangerous to us.

Don’t fight it, Miles. It’s no use. Sooner or later, you’ll have to go to sleep….

Miles, you and I are scientific men. You can understand the wonder of what’s happened.

Just think. Less than a month ago Santa Mira was like any other town — people with nothing but problems. Then out of the sky came a solution. Seeds drifting through space for years took root in a farmer’s field. From the seeds came pods which had the power to reproduce themselves in the exact likeness of any form of life….

There’s no pain. Suddenly, while you’re asleep they’ll absorb your minds, your memories — and you’re reborn into an untroubled world.

Miles:

Where everyone’s the same?

Jack:

Exactly.

Miles:

What a world.

We’re not the last humans left. They’ll destroy you!

Jack:

Tomorrow, you won’t want them to. Tomorrow, you’ll be one of us….

[Later, Miles is trying to flee the city with his girlfriend, Becky]

Becky:

I went to sleep, Miles, and it happened….

They were right. Stop acting like a fool, Miles, and accept us.

Miles [interior monologue]:

I’ve been afraid a lot of times in my life but I didn’t know the real meaning of fear until I had kissed Becky.

A moment’s sleep, and the girl I loved was an inhuman enemy bent on my destruction.

That moment’s sleep was death to Becky’s soul just as it had been for Jack and Teddy and Dan Kauffman and all the rest.

Their bodies were now hosts, harboring an alien form of life, a cosmic form. which, to survive must take over every human man….

Miles [later, screaming at passers by]:

You fools! You’re in danger! Can’t you see?

They’re after you! They’re after all of us! Our wives, our children, everyone!

You’re next!

You’re next!

You’re next!

You’re next!

You’re next!

Miles’s pleas go unheeded and the pod people seem destined to conquer humanity. Resistance is met by force, of course, because there must be no dissent from the true way.

So why not just let go of yourself and give in to the allure of leftism? It’s as easy as going to sleep.

All you have to do is forget …

the bonds of love and fellowship that attach you to family and friends … because all human beings (and animals, too) are brothers and sisters under the skin, and even unknown strangers half a world away must be treated as family, notwithstanding human nature (and the mendacious nature those who spout this nonsense);

the ancient, civilizing, and uniting moral code that is embedded in the Ten Commandments … for it teaches hate toward those who don’t observe it (hate being whatever offends the stated beliefs of those who spout this nonsense);

the derivative practice of taking others as individuals, judging them by their actions, and rewarding them for their contributions … for that is discrimination and it must be remedied by celebrating and elevating persons because of certain preferred characteristics that they happen to possess (skin color, sex, sexual orientation, gender “identity” — preferred characteristics that are subject to change without notice);

the vast improvements in the well-being of humanity that are due to the free exchange of products and services, and which are diminished by governmental dictation of the scope and kind of exchange (beyond obviously harmful products and services) … for it is not right that some persons (owing to their inborn intelligence, creativity, effort, and willingness to take risks) should reap “inordinate” rewards for having made and done things that benefit others (though it is right that those who spout this nonsense should be honored and rewarded for doing so);

the lessons of failure seen time and time again where the foregoing practices have been suppressed in favor of social and economic “equality” (though the rulers and the favorites have always been more equal than everyone else) … because the next time it (the suppression) will be done right.

As Miranda says in The Tempest, about another realm of magical thinking,

O, wonder!
How many goodly creatures are there here!
How beauteous mankind is! O brave new world
That has such people in ’t!

Related page and posts:

Leftism

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# The Shallowness of Secular Ethical Systems

This post is prompted by a recent offering from Irfan Khawaja, who styles himself an ex-libertarian and tries to explain his apostasy. Khawaja abandoned libertarianism (or his version of it) because it implies a stance toward government spending that isn’t consistent with the desideratum of another ethical system.

Rather than get bogged down in the details of Khawaja’s dilemma, I will merely point out what should be obvious to him (and to millions of other true believers in this or that ethical system): Any system that optimizes on a particular desideratum (e.g., minimal coercion, maximum “social” welfare by some standard) will clash with at least one other system that optimizes a different desideratum.

Further, the various desiderata usually are overly broad. And when the desiderata are defined narrowly, what emerges is not a single, refined desideratum but two or more. Which means that there are more ethical systems and more opportunities for clashes between systems. Those clashes sometimes occur between systems that claim to optimize on the same (broad) desideratum. (I will later take up an example.)

What are the broad and refined desiderata of various ethical systems? The following list is a start, though it is surely incomplete:

• Liberty

Freedom from all restraint

Freedom from governmental restraint

Freedom to do as one chooses, consistent with traditional social norms (some of which may be enforced by government)

Freedom to do as one chooses, regardless of one’s endowment of intelligence, talent, effort, wealth, etc.

• Equality

Equal treatment under the law

Economic equality, regardless of one’s intelligence, talent, effort, wealth, etc.

Economic and social equality, regardless of one’s intelligence, talent, effort, wealth, etc.

• Democracy

Participation in governmental decisions through the election of officials whose powers are limited to those deemed necessary to provide for the defense of innocent citizens from force and fraud

Participation in governmental decisions through the election of officials who have the power to bring about economic and social equality

Governmental outcomes that enact the “will of the people” (i.e., the desiderata of each group that propounds this kind of democracy)

• Human welfare

The maximization of the sum of all human happiness, perhaps with some lower limit on the amount of happiness enjoyed by those least able to provide for themselves

The maximization of the sum of all human happiness, as above, but only with respect to specific phenomena viewed as threats (e.g., “climate change”, “overpopulation”, resource depletion)

• Animal welfare (including but far from limited to human welfare)

Special protections for animals to prevent their mistreatment

Legal recognition of animals (or some of them) as “persons” with the same legal rights as human beings

No use of animals to satisfy human wants (e.g., food, clothing, shelter)

It would be pedantic of me to explain the many irreconcilable clashes between the main headings, between the subsidiary interpretations under each main heading, and between the subsidiary interpretations under the various main headings. They should be obvious to you.

But I will show that even a subsidiary interpretation of a broad desideratum can be rife with internal inconsistencies. Bear with me while I entertain you with a few examples, based on Khawaja’s dilemma — the conflict between his versions of welfarism and libertarianism.

Welfarism, according to Khawaja, means that a government policy, or a change in government policy, should result in no net loss of lives. This implies that that it is all right if X lives are lost, as long as Y lives are gained, where Y is greater than X. Which is utilitarianism on steroids — or, in the words of Jeremy Bentham (the godfather of utilitarianism), nonsense upon stilts (Bentham’s summary dismissal of the doctrine of natural rights). To see why, consider that the blogger’s desideratum could be accomplished by a ruthless dictator who kills people by the millions, while requiring those spared to procreate at a rate much higher than normal. Nirvana (not!).

A broader approach to welfare, and one that is more commonly adopted, is an appeal to the (fictional) social-welfare function. I have written about it many times. All I need do here, by way of dismissal, is to summarize it metaphorically: Sam obtains great pleasure from harming other people. And if Sam punches Joe in the nose, humanity is better off (that is, social welfare is increased) if Sam’s pleasure exceeds Joe’s pain. It should take you a nanosecond to understand why that is nonsense upon stilts.

In case it took you longer than a nanosecond, here’s the nonsense: How does one measure the pleasure and pain of disparate persons? How does one then sum those (impossible) measurements?

More prosaically: If you are Joe, and not a masochist, do you really believe that Sam’s pleasure somehow cancels your pain or compensates for it in the grand scheme of things? Do you really believe that there is a scoreboard in the sky that keeps track of such things? If your answer to both questions is “no”, you should ask yourself what gives anyone the wisdom to decree that Sam’s punch causes an increase in social welfare. The philosopher’s PhD? You were punched in the nose. You know that Sam’s pleasure doesn’t cancel or compensate for your pain. The philosopher (or politician or economist) who claims (or implies) that there is a social-welfare function is either a fool (the philosopher or economist) or a charlatan (the politician).

I turn now to libertarianism, which almost defies analysis because of its manifold variations and internal contradictions (some of which I will illustrate). But Khawaja’s account of it as a prohibition on the initiation of force (the non-aggression principle, a.k.a. the harm principle) is a good entry point. It is clear that Khawaja understands force to include government coercion of taxpayers to fund government programs. That’s an easy one for most libertarians, but Khawaja balks because the prohibition of government coercion might mean the curtailment of government programs that save lives. (Khawaja thus reveals himself to have been a consequentialist libertarian, that is, one who favors liberty because of its expected results, not necessarily because it represents a moral imperative. This is yet another fault line within libertarianism, but I won’t explore it here.)

Khawaja cites the example of a National Institutes of Health (NIH) program that might cure cystic fibrosis or alleviate its symptoms. But Khawaja neglects the crucial matter of opportunity cost (a strange omission for a consequentialist). Those whose taxes fund government programs usually aren’t those who benefit from them. Taxpayers have other uses for their money, including investments in scientific and technological advances that improve and lengthen life. The NIH (for one) has no monopoly on life-saving and life-enhancing research. To put it succinctly, Khawaja has fallen into the intellectual trap described by Frédéric Bastiat, which is to focus on that which is seen (the particular benefits of government programs) and to ignore the unseen (the things that could be done instead through private action, including — not trivially — the satisfaction of personal wants). When the problem is viewed in that way, most libertarians would scoff at Khawaja’s narrow view of libertarianism.

Here’s a tougher issue for libertarians (the extreme pacifists among them excluded): Does the prohibition on the initiation of force extend to preemptive self-defense against an armed thug who is clearly bent on doing harm? If it does, then libertarianism is unadulterated hogwash.

Let’s grant that libertarianism allows for preemptive self-defense, where the potential victim (or his agent) is at liberty to decide whether preemption is warranted by the threat. Let’s grant, further, that the right of preemptive self-defense includes the right to be prepared for self-defense, because there is always the possibility of a sudden attack by a thug, armed robber, or deranged person. Thus the right to bear arms at all times, and in all places should be unrestricted (unabridged, in the language of the Second Amendment).

Along comes Nervous Nellie, who claims that the sight of all of those armed people around her makes her fear for her life. But instead of arming herself, Nellie petitions government for the confiscation of all firearms from private persons. The granting of Nellie’s petition would constrain the ability of others to defend themselves against (a) private persons who hide their firearms successfully; (b) private persons who resort to other lethal means of attacking other persons, and (c) armed government agents who abuse their power.

The resulting dilemma can’t be resolved by appeal to the non-aggression principle. The principle is violated if the right of self-defense is violated, and (some would argue) it is also violated if Nellie lives in fear for her life because the right of self-defense is upheld.

Moreover, the ability of government to decide whether persons may be armed — indeed, the very existence of government — violates the non-aggression principle. But without government the non-aggression principle may be violated more often.

Thus we see more conflicts, all of which take place wholly within the confines of libertarianism, broadly understood.

The examples could go on an on, but enough is enough. The point is that ethical systems that seek to optimize on a single desideratum, however refined and qualified it might be, inevitably clash with other ethical systems. Those clashes illustrate Kurt Gödel‘s incompleteness theorems:

Gödel’s incompleteness theorems are two theorems of mathematical logic that demonstrate the inherent limitations of every formal axiomatic system capable of modelling basic arithmetic….

The first incompleteness theorem states that no consistent system of axioms whose theorems can be listed by an effective procedure (i.e., an algorithm) is capable of proving all truths about the arithmetic of natural numbers. For any such consistent formal system, there will always be statements about natural numbers that are true, but that are unprovable within the system. The second incompleteness theorem, an extension of the first, shows that the system cannot demonstrate its own consistency.

There is the view that Gödel’s theorems aren’t applicable in fields outside of mathematical logic. But any quest for ethical certainties necessarily involves logic, however flawed it might be.

Persons who devise and purvey ethical systems, assuming their good intentions (often a bad assumption), are simply fixated on particular aspects of human behavior rather than taking it whole. (They cannot see the forest because they are crawling on the ground, inspecting tree roots.)

Given such myopia, you might wonder how humanity manages to coexist cooperatively and peacefully as much as it does. Yes, there are many places on the globe where conflict is occasioned by what could be called differences of opinion about ultimate desiderata (including religious ones). But most human beings (though a shrinking majority, I fear) don’t give a hoot about optimizing on a particular desideratum. That is to say, most human beings aren’t fanatical about a particular cause or belief. And even when they are, they mostly live among like persons or keep their views to themselves and do at least the minimum that is required to live in peace with those around them.

It is the same for persons who are less fixated (or not at all) on a particular cause or belief. Daily life, with its challenges and occasional pleasures, is enough for them. In the United States, at least, fanaticism seems to be confined mainly to capitalism’s spoiled children (of all ages), whether they be ultra-rich “socialists”, affluent never-Trumpers, faux-scientists and their acolytes who foresee a climatic apocalypse, subsidized students (e.g., this lot), and multitudes of other arrant knights (and dames) errant.

Atheists are fond of saying that religion is evil because it spawns hatred and violence. Such sentiments would be met with bitter laughter from the hundreds of millions of victims of atheistic communism, were not most of them dead or still captive to the ethical system known variously as socialism and communism, which promises social and economic equality but delivers social repression and economic want. Religion (in the West, at least) is a key facet of liberty.

Which brings me to the point of this essay. When I use “liberty” I don’t mean the sterile desideratum of so-called libertarians (who can’t agree among themselves about its meaning or prerequisites). What I mean is the mundane business of living among others, getting along with them (or ignoring them, if that proves best), treating them with respect or forbearance, and observing the norms of behavior that will cause them to treat you with respect or forbearance.

It is that — and not the fanatical (unto hysterical) rallying around the various desiderata of cramped ethical systems — which makes for social comity and economic progress. The problem with silver bullets (Dr. Ehrlich’s “magic” one being a notable exception) is that they ricochet, causing more harm than good — often nothing but harm, even to those whom they are meant to help.

Related pages and posts:

# Gillette and Me

My first and last Gillette razor looked like this one:

It was a hand-me-down from my father, and I used it (and Gillette’s double-edged blades) for about a decade. I then — more than 50 years ago — switched to a  Schick injector razor. I went through a few of those before I found an off-brand razor-mirror combination for shaving in the shower. I’ve been using it for more than 30 years.

The blades that came with the shower-shaving razor were a knock-off of Gillette’s Trac II. I’ve bought nothing but similar knock-offs since then. So, apart from a pittance in licensing fees (and maybe not even that), Gillette hasn’t made a dime from me in more than 50 years.

That makes me glad because of Gillette’s toxic wokeness, about which Harry Stein writes in the Autumn 2019 issue of City Journal:

If, as we’re often told, corporations aren’t people, Gillette recently did a good job of impersonating one — specifically, an over-the-top campus feminist — with an ad declaring its customers’ defining trait, masculinity, “toxic.” Featuring bullies, sexual harassers, and sociopaths without porfolio, the ad flipped Gillette’s usual tagline to ask: “Is this the best a man can get?” And soon, a Facebook ad followed showing — wait for it — a dad helping his transgender teen shave for the first time.

I missed that because I don’t watch commercial TV, other than 5 minutes a day to catch the local weather forecast (which is a habit but certainly not a necessity these days). It’s a good thing I missed it, or I might have ruined a good TV set by throwing a brick at it.

The good news, according to Stein, is that because of the strongly negative reaction of Gillette’s customers to the “woke” ad campaign, Gillette’s parent company, Procter & Gamble, had written Gillette down by \$8 billion this past summer. I would have been among the many consumers who boycotted Gillette products and caused the write-down. But I presciently abandoned Gillette more than 50 years ago.

# The Subtle Authoritarianism of the “Liberal Order”

There is a smug kind of person whom I know well, having been trained in the economics of control; having worked for more than thirty years with economists, engineers, mathematicians, statisticians, and others whose penchant it was to find the “best” solution to every problem; and having known (too many) “right thinking” persons whose first reaction to every disaster, sob story, and inconvenience is that government experts should make it stop (liberty, unintended consequences, and costs are of no importance).

A small sample of the smuggies’ certainties: “Efficient” means of transportation (e.g., fast intercity trains, urban light rail) should be provide by government (i.e., taxpayers) because they’re obviously the “best” way to move people, the revealed preferences of consumers (and voters) to the contrary notwithstanding. Cities should be zoned to encourage density (because, you know, cities are “cool”, “climate change”, yadayadyada), the preference of actual people (and evidence against “climate change”) to the contrary notwithstanding.

The list goes on and on. You can easily add to it even if you haven’t had your morning coffee.

The kind of smug person who holds such views holds them for many reasons: peer influence, virtue-signaling, educated incapacity, public-school and university indoctrination, and good old-fashioned snobbery (the “deplorables” must be made to do what’s in their own interest). Most such persons are also financially comfortable — too comfortable, obviously, because they seem to have nothing better to do with their money than to pay the higher taxes that inevitably result from their electoral choices: candidates who believe that government is the answer; bond issues and other ballot measures that enable politicians to spend more money to “fix” things. The less-comfortable contingent (e.g., school teachers and low-level government employees) go along to get along and because they must believe that government is good, just as a young child must believe in Santa Claus.

The agenda and constituency of the “liberal order” parallel those of the so-called liberal international order, which Sumantra Maitra addresses in a review article, “The End Times of the Liberal Order“? (Spectator USA, October 26, 2018):

A liberal order is not natural. Robert Kagan admits as much in his new bookThe Jungle Grows Back, when he writes that the ‘the creation of the liberal order has been an act of defiance against both history and human nature’. Nor is a liberal order an ‘order’, or liberal in nature. It is a sort of hegemonic or imperial peace.

Nothing wrong with that, of course; peace, any peace, is important. Unfortunately, it is the liberal part, which causes the problem. An internationalist, utopian worldview, liberalism is full of crusaderly zeal, constantly ‘going abroad in search of monsters to destroy’. Liberal internationalists badly want to shape the world. When given the chance, they do manage to shape the world, very badly indeed….

[John] Mearsheimer’s The Great Delusion claims that liberalism itself is paradoxical. It supports tolerance, but it is a universalist paradigm, deeply committed to borderless values. There cannot be any compromise or cooperation, because everything, everywhere is an existential battle. This causes conflict both at home and abroad. Domestically, liberalism divides a nation into good and bad people, and leads to a clash of cultures. Internationally, it leads to never-ending wars.

Encore: Domestically, liberalism divides a nation into good and bad people, and leads to a clash of cultures.

The clash of cultures was started and sustained by so-called liberals, the smug people described above. It is they who — firmly believing themselves to be smarter, on the the side of science, and on the side of history — have chosen to be the aggressors in the culture war.

Hillary Clinton’s remark about Trump’s “deplorables” ripped the mask from the “liberal” pretension to tolerance and reason. Clinton’s remark was tantamount to a declaration of war against the self-appointed champion of the “deplorables”: Donald Trump. And war it has been. much of it waged by deep-state “liberals” who cannot entertain the possibility that they are on the wrong side of history, and who will do anything — anything — to make history conform to their smug expectations of it.

Joel Kotkin, “Elites Against Western Civilization“, City Journal, October 3, 2019 (examples of the smug worldview, from a non-smug academic)

Victor Davis Hanson, “The Globalist Mindset: They Hate You“, American Greatness, December 16, 2018 (more, from another non-smug academic)

Victor Davis Hanson, “The Military-Intellegence Complex“, American Greatness, November 3, 2019 (even more)

Lyle H. Rossiter Jr., M.D. “The Liberal Mind: The Psychological Causes of Political Madness“, Townhall, December 4, 2006 (a psychiatrist’s diagnosis confirms mine)

Related pages and posts (focusing on various aspects of delusional “liberalism”):

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# Not-So-Random Thoughts (XXIV)

“Not-So-Random Thoughts” is an occasional series in which I highlight writings by other commentators on varied subjects that I have addressed in the past. Other entries in the series can be found at these links: I, II, III, IV, V, VI, VII, VIII, IX, X, XI, XII, XIII, XIV, XV, XVI, XVII, XVIII, XIX, XX, XXI, XXII, and XXIII. For more in the same style, see “The Tenor of the Times” and “Roundup: Civil War, Solitude, Transgenderism, Academic Enemies, and Immigration“.

## The Transgender Trap: A Political Nightmare Becomes Reality

Begin here and here, then consider the latest outrage.

First, from Katy Faust (“Why It’s Probably Not A Coincidence That The Mother Transing Her 7-Year-Old Isn’t Biologically Related“, The Federalist, October 24, 2019):

The story of seven-year-old James, whom his mother has pressured to become “Luna,” has been all over my newsfeed. The messy custody battle deserves every second of our click-bait-prone attention: Jeffrey Younger, James’s father, wants to keep his son’s body intact, while Anne Georgulas, James’s mother, wants to allow for “treatment” that would physically and chemically castrate him.

The havoc that divorce wreaks in a child’s life is mainstage in this tragic case. Most of us children of divorce quickly learn to act one way with mom and another way with dad. We can switch to a different set of rules, diet, family members, bedtime, screen time limits, and political convictions in that 20-minute ride from mom’s house to dad’s.

Unfortunately for little James, the adaptation he had to make went far beyond meat-lover’s pizza at dad’s house and cauliflower crusts at mom’s: it meant losing one of the most sacred aspects of his identity—his maleness. His dad loved him as a boy, so he got to be himself when he was at dad’s house. But mom showered love on the version of James she preferred, the one with the imaginary vagina.

So, as kids are so apt to do, when James was at her house, he conformed to the person his mother loved. This week a jury ruled that James must live like he’s at mom’s permanently, where he can “transition” fully, regardless of the cost to his mental and physical health….

Beyond the “tale of two households” that set up this court battle, and the ideological madness on display in the proceedings, something else about this case deserves our attention: one of the two parents engaged in this custodial tug-of-war isn’t biologically related to little James. Care to guess which one? Do you think it’s the parent who wants to keep him physically whole? It’s not.

During her testimony Georgulas stated she is not the biological mother of James or his twin brother Jude. She purchased eggs from a biological stranger. This illuminates a well-known truth in the world of family and parenthood: biological parents are the most connected to, invested in, and protective of their children.

Despite the jury’s unfathomable decision to award custody of James to his demented mother, there is hope for James. Walt Hyer picks up the story (“Texas Court Gives 7-Year-Old Boy A Reprieve From Transgender Treatments“, The Federalist, October 25, 2019):

Judge Kim Cooks put aside the disappointing jury’s verdict of Monday against the father and ruled Thursday that Jeffrey Younger now has equal joint conservatorship with the mother, Dr. Anne Georgulas, of their twin boys.

The mother no longer has unfettered authority to manipulate her 7-year old boy into gender transition. Instead both mother and father will share equally in medical, psychological, and other decision-making for the boys. Additionally, the judge changed the custody terms to give Younger an equal amount of visitation time with his sons, something that had been severely limited….

For those who need a little background, here’s a recap. “Six-year-old James is caught in a gender identity nightmare. Under his mom’s care in Dallas, Texas, James obediently lives as a trans girl named ‘Luna.’ But given the choice when he’s with dad, he’s all boy—his sex from conception.

“In their divorce proceedings, the mother has charged the father with child abuse for not affirming James as transgender, has sought restraining orders against him, and is seeking to terminate his parental rights. She is also seeking to require him to pay for the child’s visits to a transgender-affirming therapist and transgender medical alterations, which may include hormonal sterilization starting at age eight.”

All the evidence points to a boy torn between pleasing two parents, not an overwhelming preference to be a girl….

Younger said at the trial he was painted as paranoid and in need of several years of psychotherapy because he doesn’t believe his young son wants to be a girl. But many experts agree that transgendering young children is hazardous.

At the trial, Younger’s expert witnesses testified about these dangers and provided supporting evidence. Dr. Stephen Levine, a psychiatrist renowned for his work on human sexuality, testified that social transition—treating them as the opposite sex—increases the chance that a child will remain gender dysphoric. Dr. Paul W. Hruz, a pediatric endocrinologist and professor of pediatrics and cellular biology at Washington University School of Medicine in Saint Louis, testified that the risks of social transition are so great that the “treatment” cannot be recommended at all.

Are these doctors paranoid, too? Disagreement based on scientific evidence is now considered paranoia requiring “thought reprogramming.” That’s scary stuff when enforced by the courts….

The jury’s 11-1 vote to keep sole managing conservatorship from the father shows how invasive and acceptable this idea of confusing children and transitioning them has become. It’s like we are watching a bad movie where scientific evidence is ignored and believing the natural truth of male and female biology is considered paranoia. I can testify from my life experience the trans-life movie ends in unhappiness, regret, detransitions, or sadly, suicide.

The moral of the story is that the brainwashing of the American public by the media may have advanced to the tipping point. The glory that was America may soon vanish with a whimper.

## Spygate (a.k.a. Russiagate) Revisited

I posted my analysis of “Spygate” well over a year ago, and have continually updated the appended list of supporting reference. The list continues to grow as evidence mounts to support the thesis that the Trump-Russia collusion story was part of a plot hatched at the highest levels of the Obama administration and executed within the White House, the CIA, and the Department of Justice (including especially the FBI).

Margot Cleveland addresses the case of Michael Flynn (“Sidney Powell Drops Bombshell Showing How The FBI Trapped Michael Flynn“, The Federalist, October 25, 2019):

Earlier this week, Michael Flynn’s star attorney, Sidney Powell, filed under seal a brief in reply to federal prosecutors’ claims that they have already given Flynn’s defense team all the evidence they are required by law to provide. A minimally redacted copy of the reply brief has just been made public, and with it shocking details of the deep state’s plot to destroy Flynn….

What is most striking, though, is the timeline Powell pieced together from publicly reported text messages withheld from the defense team and excerpts from documents still sealed from public view. The sequence Powell lays out shows that a team of “high-ranking FBI officials orchestrated an ambush-interview of the new president’s National Security Advisor, not for the purpose of discovering any evidence of criminal activity—they already had tapes of all the relevant conversations about which they questioned Mr. Flynn—but for the purpose of trapping him into making statements they could allege as false” [in an attempt to “flip” Flynn in the Spygate affair]….

The timeline continued to May 10 when McCabe opened an “obstruction” investigation into President Trump. That same day, Powell writes, “in an important but still wrongly redacted text, Strzok says: ‘We need to lock in [redacted]. In a formal chargeable way. Soon.’” Page replies: “I agree. I’ve been pushing and I’ll reemphasize with Bill [Priestap].”

Powell argues that “both from the space of the redaction, its timing, and other events, the defense strongly suspects the redacted name is Flynn.” That timing includes Robert Mueller’s appointment as special counsel on May 17, and then the reentering of Flynn’s 302 on May 31, 2017, “for Special Counsel Mueller to use.”

The only surprise (to me) is evidence cited by Cleveland that Comey was deeply embroiled in the plot. I have heretofore written off Comey as an opportunist who was out to get Trump for his own reasons.

In any event, Cleveland reinforces my expressed view of former CIA director John Brennan’s central role in the plot (“All The Russia Collusion Clues Are Beginning To Point Back To John Brennan“, The Federalist, October 25, 2019):

[I]f the media reports are true, and [Attorney General William] Barr and [U.S. attorney John] Durham have turned their focus to Brennan and the intelligence community, it is not a matter of vengeance; it is a matter of connecting the dots in congressional testimony and reports, leaks, and media spin, and facts exposed during the three years of panting about supposed Russia collusion. And it all started with Brennan.

That’s not how the story went, of course. The company story ran that the FBI launched its Crossfire Hurricane surveillance of the Trump campaign on July 31, 2016, after learning that a young Trump advisor, George Papadopoulos, had bragged to an Australian diplomat, Alexander Downer, that the Russians had dirt on Hillary Clinton….

But as the Special Counsel Robert Mueller report made clear, it wasn’t merely Papadopoulos’ bar-room boast at issue: It was “a series of contacts between Trump Campaign officials and individuals with ties to the Russian government,” that the DOJ and FBI, and later the Special Counsel’s office investigated.

And who put the FBI on to those supposedly suspicious contacts? Former CIA Director John Brennan….

The evidence suggests … that Brennan’s CIA and the intelligence community did much more than merely pass on details about “contacts and interactions between Russian officials and U.S. persons involved in the Trump campaign” to the FBI. The evidence suggests that the CIA and intelligence community—including potentially the intelligence communities of the UK, Italy, and Australia—created the contacts and interactions that they then reported to the FBI as suspicious.

The Deep State in action.

## More Evidence for Why I Don’t Believe in “Climate Change”

I’ve already adduced a lot of evidence in “Why I Don’t Believe in Climate Change” and “Climate Change“. One of the scientists to whom I give credence is Dr. Roy Spencer of the Climate Research Center at the University of Alabama-Huntsville. Spencer agrees that CO2 emissions must have an effect on atmospheric temperatures, but is doubtful about the magnitude of the effect.

He revisits a point that he has made before, namely, that the there is no “preferred” state of the climate (“Does the Climate System Have a Preferred Average State? Chaos and the Forcing-Feedback Paradigm“, Roy Spencer, Ph.D., October 25, 2019):

If there is … a preferred average state, then the forcing-feedback paradigm of climate change is valid. In that system of thought, any departure of the global average temperature from the Nature-preferred state is resisted by radiative “feedback”, that is, changes in the radiative energy balance of the Earth in response to the too-warm or too-cool conditions. Those radiative changes would constantly be pushing the system back to its preferred temperature state…

[W]hat if the climate system undergoes its own, substantial chaotic changes on long time scales, say 100 to 1,000 years? The IPCC assumes this does not happen. But the ocean has inherently long time scales — decades to millennia. An unusually large amount of cold bottom water formed at the surface in the Arctic in one century might take hundreds or even thousands of years before it re-emerges at the surface, say in the tropics. This time lag can introduce a wide range of complex behaviors in the climate system, and is capable of producing climate change all by itself.

Even the sun, which we view as a constantly burning ball of gas, produces an 11-year cycle in sunspot activity, and even that cycle changes in strength over hundreds of years. It would seem that every process in nature organizes itself on preferred time scales, with some amount of cyclic behavior.

This chaotic climate change behavior would impact the validity of the forcing-feedback paradigm as well as our ability to determine future climate states and the sensitivity of the climate system to increasing CO2. If the climate system has different, but stable and energy-balanced, states, it could mean that climate change is too complex to predict with any useful level of accuracy [emphasis added].

Which is exactly what I say in “Modeling and Science“.

## Thoughts on Mortality

I ruminated about it in “The Unique ‘Me’“:

Children, at some age, will begin to understand that there is death, the end of a human life (in material form, at least). At about the same time, in my experience, they will begin to speculate about the possibility that they might have been someone else: a child born in China, for instance.

Death eventually loses its fascination, though it may come to mind from time to time as one grows old. (Will I wake up in the morning? Is this the day that my heart stops beating? Will I be able to break my fall when the heart attack happens, or will I just go down hard and die of a fractured skull?)

Bill Vallicella (Maverick Philosopher) has been ruminating about it in recent posts. This is from his “Six Types of Death Fear” (October 24, 2019):

1. There is the fear of nonbeing, of annihilation….

2. There is the fear of surviving one’s bodily death as a ghost, unable to cut earthly attachments and enter nonbeing and oblivion….

3. There is the fear of post-mortem horrors….

4. There is the fear of the unknown….

5. There is the fear of the Lord and his judgment….

6. Fear of one’s own judgment or the judgment of posterity.

There is also — if one is in good health and enjoying life — the fear of losing what seems to be a good thing, namely, the enjoyment of life itself.

## Assortative Mating, Income Inequality, and the Crocodile Tears of “Progressives”

Mating among human beings has long been assortative in various ways, in that the selection of a mate has been circumscribed or determined by geographic proximity, religious affiliation, clan rivalries or alliances, social relationships or enmities, etc. The results have sometimes been propitious, as Gregory Cochran points out in “An American Dilemma” (West Hunter, October 24, 2019):

Today we’re seeing clear evidence of genetic differences between classes: causal differences.  People with higher socioeconomic status have ( on average) higher EA polygenic scores. Higher scores for cognitive ability, as well. This is of course what every IQ test has shown for many decades….

Let’s look at Ashkenazi Jews in the United States. They’re very successful, averaging upper-middle-class.   So you’d think that they must have high polygenic scores for EA  (and they do).

Were they a highly selected group?  No: most were from Eastern Europe. “Immigration of Eastern Yiddish-speaking Ashkenazi Jews, in 1880–1914, brought a large, poor, traditional element to New York City. They were Orthodox or Conservative in religion. They founded the Zionist movement in the United States, and were active supporters of the Socialist party and labor unions. Economically, they concentrated in the garment industry.”

And there were a lot of them: it’s harder for a sample to be very unrepresentative when it makes up a big fraction of the entire population.

But that can’t be: that would mean that Europeans Jews were just smarter than average.  And that would be racist.

Could it be result of some kind of favoritism?  Obviously not, because that would be anti-Semitic.

Cochran obviously intends sarcasm in the final two paragraphs. The evidence for the heritability of intelligence is, as he says, quite strong. (See, for example, my “Race and Reason: The Achievement Gap — Causes and Implications” and “Intelligence“.) Were it not for assortative mating among Ashkenazi Jews, they wouldn’t be the most intelligent ethnic-racial group.

Branko Milanovic specifically addresses the “hot” issue in “Rich Like Me: How Assortative Mating Is Driving Income Inequality“, Quillette, October 18, 2019):

Recent research has documented a clear increase in the prevalence of homogamy, or assortative mating (people of the same or similar education status and income level marrying each other). A study based on a literature review combined with decennial data from the American Community Survey showed that the association between partners’ level of education was close to zero in 1970; in every other decade through 2010, the coefficient was positive, and it kept on rising….

At the same time, the top decile of young male earners have been much less likely to marry young women who are in the bottom decile of female earners. The rate has declined steadily from 13.4 percent to under 11 percent. In other words, high-earning young American men who in the 1970s were just as likely to marry high-earning as low-earning young women now display an almost three-to- one preference in favor of high-earning women. An even more dramatic change happened for women: the percentage of young high-earning women marrying young high-earning men increased from just under 13 percent to 26.4 percent, while the percentage of rich young women marrying poor young men halved. From having no preference between rich and poor men in the 1970s, women currently prefer rich men by a ratio of almost five to one….

High income and wealth inequality in the United States used to be justified by the claim that everyone had the opportunity to climb up the ladder of success, regardless of family background. This idea became known as the American Dream. The emphasis was on equality of opportunity rather than equality of outcome….

The American Dream has remained powerful both in the popular imagination and among economists. But it has begun to be seriously questioned during the past ten years or so, when relevant data have become available for the first time. Looking at twenty-two countries around the world, Miles Corak showed in 2013 that there was a positive correlation between high inequality in any one year and a strong correlation between parents’ and children’s incomes (i.e., low income mobility). This result makes sense, because high inequality today implies that the children of the rich will have, compared to the children of the poor, much greater opportunities. Not only can they count on greater inheritance, but they will also benefit from better education, better social capital obtained through their parents, and many other intangible advantages of wealth. None of those things are available to the children of the poor. But while the American Dream thus was somewhat deflated by the realization that income mobility is greater in more egalitarian countries than in the United States, these results did not imply that intergenerational mobility had actually gotten any worse over time.

Yet recent research shows that intergenerational mobility has in fact been declining. Using a sample of parent-son and parent-daughter pairs, and comparing a cohort born between 1949 and 1953 to one born between 1961 and 1964, Jonathan Davis and Bhashkar Mazumder found significantly lower intergenerational mobility for the latter cohort.

Milanovic doesn’t mention the heritabiliity of intelligence, which is bound to be generally higher among children of high-IQ parents (like Ashkenzi Jews and East Asians), and the strong correlation between intelligence and income. Does this mean that assortative mating should be banned and “excess” wealth should be confiscated and redistributed? Elizabeth Warren and Bernie Sanders certainly favor the second prescription, which would have a disastrous effect on the incentive to become rich and therefore on economic growth.

I addressed these matters in “Intelligence, Assortative Mating, and Social Engineering“:

So intelligence is real; it’s not confined to “book learning”; it has a strong influence on one’s education, work, and income (i.e., class); and because of those things it leads to assortative mating, which (on balance) reinforces class differences. Or so the story goes.

But assortative mating is nothing new. What might be new, or more prevalent than in the past, is a greater tendency for intermarriage within the smart-educated-professional class instead of across class lines, and for the smart-educated-professional class to live in “enclaves” with their like, and to produce (generally) bright children who’ll (mostly) follow the lead of their parents.

How great are those tendencies? And in any event, so what? Is there a potential social problem that will  have to be dealt with by government because it poses a severe threat to the nation’s political stability or economic well-being? Or is it just a step in the voluntary social evolution of the United States — perhaps even a beneficial one?…

[Lengthy quotations from statistical evidence and expert commentary.]

What does it all mean? For one thing, it means that the children of top-quintile parents reach the top quintile about 30 percent of the time. For another thing, it means that, unsurprisingly, the children of top-quintile parents reach the top quintile more often than children of second-quintile parents, who reach the top quintile more often than children of third-quintile parents, and so on.

There is nevertheless a growing, quasi-hereditary, smart-educated-professional-affluent class. It’s almost a sure thing, given the rise of the two-professional marriage, and given the correlation between the intelligence of parents and that of their children, which may be as high as 0.8. However, as a fraction of the total population, membership in the new class won’t grow as fast as membership in the “lower” classes because birth rates are inversely related to income.

And the new class probably will be isolated from the “lower” classes. Most members of the new class work and live where their interactions with persons of “lower” classes are restricted to boss-subordinate and employer-employee relationships. Professionals, for the most part, work in office buildings, isolated from the machinery and practitioners of “blue collar” trades.

But the segregation of housing on class lines is nothing new. People earn more, in part, so that they can live in nicer houses in nicer neighborhoods. And the general rise in the real incomes of Americans has made it possible for persons in the higher income brackets to afford more luxurious homes in more luxurious neighborhoods than were available to their parents and grandparents. (The mansions of yore, situated on “Mansion Row,” were occupied by the relatively small number of families whose income and wealth set them widely apart from the professional class of the day.) So economic segregation is, and should be, as unsurprising as a sunrise in the east.

None of this will assuage progressives, who like to claim that intelligence (like race) is a social construct (while also claiming that Republicans are stupid); who believe that incomes should be more equal (theirs excepted); who believe in “diversity,” except when it comes to where most of them choose to live and school their children; and who also believe that economic mobility should be greater than it is — just because. In their superior minds, there’s an optimum income distribution and an optimum degree of economic mobility — just as there is an optimum global temperature, which must be less than the ersatz one that’s estimated by combining temperatures measured under various conditions and with various degrees of error.

The irony of it is that the self-segregated, smart-educated-professional-affluent class is increasingly progressive….

So I ask progressives, given that you have met the new class and it is you, what do you want to do about it? Is there a social problem that might arise from greater segregation of socio-economic classes, and is it severe enough to warrant government action. Or is the real “problem” the possibility that some people — and their children and children’s children, etc. — might get ahead faster than other people — and their children and children’s children, etc.?

Do you want to apply the usual progressive remedies? Penalize success through progressive (pun intended) personal income-tax rates and the taxation of corporate income; force employers and universities to accept low-income candidates (whites included) ahead of better-qualified ones (e.g., your children) from higher-income brackets; push “diversity” in your neighborhood by expanding the kinds of low-income housing programs that helped to bring about the Great Recession; boost your local property and sales taxes by subsidizing “affordable housing,” mandating the payment of a “living wage” by the local government, and applying that mandate to contractors seeking to do business with the local government; and on and on down the list of progressive policies?

Of course you do, because you’re progressive. And you’ll support such things in the vain hope that they’ll make a difference. But not everyone shares your naive beliefs in blank slates, equal ability, and social homogenization (which you don’t believe either, but are too wedded to your progressive faith to admit). What will actually be accomplished — aside from tokenism — is social distrust and acrimony, which had a lot to do with the electoral victory of Donald J. Trump, and economic stagnation, which hurts the “little people” a lot more than it hurts the smart-educated-professional-affluent class….

The solution to the pseudo-problem of economic inequality is benign neglect, which isn’t a phrase that falls lightly from the lips of progressives. For more than 80 years, a lot of Americans — and too many pundits, professors, and politicians — have been led astray by that one-off phenomenon: the Great Depression. FDR and his sycophants and their successors created and perpetuated the myth that an activist government saved America from ruin and totalitarianism. The truth of the matter is that FDR’s policies prolonged the Great Depression by several years, and ushered in soft despotism, which is just “friendly” fascism. And all of that happened at the behest of people of above-average intelligence and above-average incomes.

Progressivism is the seed-bed of eugenics, and still promotes eugenics through abortion on demand (mainly to rid the world of black babies). My beneficial version of eugenics would be the sterilization of everyone with an IQ above 125 or top-40-percent income who claims to be progressive [emphasis added].

Enough said.

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# “Endorsed” by Victor Davis Hanson

Not really. But here’s what he said on October 20 in “Why Do They Hate Him So?“:

The Left detests Trump for a lot of reasons besides winning the 2016 election and aborting the progressive project. But mostly they hate his guts because he is trying and often succeeding to restore a conservative America at a time when his opponents thought that the mere idea was not just impossible but unhinged.

And that is absolutely unforgivable.

Here’s what I said on October 11 in “Understanding the ‘Resistance’: The Enemies Within“:

Why such a hysterical and persistent reaction to the outcome of the 2016 election? (The morally corrupt, all-out effort to block the confirmation of Justice Kavanaugh was a loud echo of that reaction.) Because the election of 2016 had promised to be the election to end all elections — the election that might have all-but-assured the the ascendancy of the left in America, with the Supreme Court as a strategic high ground.

But Trump — through his budget priorities, deregulatory efforts, and selection of constitutionalist judges — has made a good start on undoing Obama’s great leap forward in the left’s century-long march toward its vision of Utopia. The left cannot allow this to continue, for if Trump succeeds (and a second term might cement his success), its vile work could be undone.

VDH and LV, the dream team.

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# Homelessness

It has long been my contention that homelessness is encouraged by programs to aid the homeless. It’s a fact of life: If you offer people a chance to get something for doing nothing, some of them will take your offer. (The subsidization of unemployment with welfare payments, food stamps, etc., is among the reasons that the real unemployment rate is markedly higher than the official rate.)

Recently, after I had mentioned my hypothesis to a correspondent, Francis Menton posted “The More Public Money Spent to Solve ‘Homelessness,’ the More Homelessness There Is“, at his blog, Manhattan Contrarian. Menton observes that the budget for homeless services in San Francisco

has gone from about \$155 million annually in the 2011-12 fiscal year, to \$271 million annually in San Francisco’s most recent 2018-19 spending plan.

[T]he \$271 million per year would place San Francisco right near the top of the heap in per capita spending by a municipality to solve the homelessness problem. With a population of about 900,000, \$271 million would come to about \$300 per capita per year. By comparison, champion spender New York City, with a population close to ten times that of San Francisco, is up to spending some \$3.2 billion annually on the homeless, which would be about \$375 per capita….

So surely, with all this spending, homelessness in San Francisco must have at least begun its inevitable rapid decline? No, I’m sorry. Once again, it is the opposite. According to a piece in the City Journal by Erica Sandberg on October 10, the official count of homeless in San Francisco is now 9,780. That represents an increase of at least 30% just since 2017.

There’s more. It comes from The Economist, a magazine that was founded in the era of classical liberalism but which has gone over to the dark side: modern “liberlism”. In case you don’t know the difference, see “Political Ideologies“.

In “Homelessness Is Declining in America” (available with a limited-use free subscription), the real story is buried. The fake story is the nationwide decline of homelessness since 2009, which is unsurprising given that 2009 marked the nadir of the Great Recession.

The real story is that despite the nationwide decline of homelessness, its incidence has risen in major cities, where reigning Democrats are bent on solving the problem by throwing money at it; thus this graph, which is well down the page:

Further, The Economist acknowledges the phenomenon discussed by Menton:

Despite significant public efforts—such as a surcharge on sales tax directed entirely towards homeless services and a \$1.2bn bond issue to pay for affordable housing—the problem of homelessness is worsening in Los Angeles. It has emerged as the greatest liability for Eric Garcetti, the mayor, and may have hindered his ambitions to run for president. After spending hundreds of millions, the city was surprised to learn in July that the number of homeless people had increased by 12% from the previous year (city officials point out that this was less than in many other parts of California). Though it can be found everywhere, homelessness, unlike other social pathologies, is not a growing national problem. Rather it is an acute and worsening condition in America’s biggest, most successful cities.

Every year in January, America’s Department of Housing and Urban Development mobilises thousands of volunteers to walk the streets and count the unsheltered homeless. Along with data provided by homeless shelters, these create an annual census of types of homeless residents. Advocates think that the methodology produces a significant undercount, but they are the best statistics available (and much higher quality than those of other developed countries). Since 2009 they show a 12% decline nationally, but increases of 18% in San Francisco, 35% in Seattle, 50% in Los Angeles and 59% in New York. [These figures seem to be drawn from HUD reports that can be found here and here.]

The Economist tries to minimize the scope of the problem by addressing “myths”:

The first is that the typical homeless person has lived on the street for years, while dealing with addiction, mental illness, or both. In fact, only 35% of the homeless have no shelter, and only one-third of those are classified as chronically homeless. The overwhelming majority of America’s homeless are in some sort of temporary shelter paid for by charities or government. This skews public perceptions of the problem. Most imagine the epicentre of the American homeless epidemic to be San Francisco—where there are 6,900 homeless people, of whom 4,400 live outdoors—instead of New York, where there are 79,000 homeless, of whom just 3,700 are unsheltered.

The “mythical” perception about the “typical homeless person” is a straw man, which seems designed to distract attention from the fact that homelessness is on the rise in big cities. Further, there is the attempt to distinguish between sheltered and unsheltered homeless persons. But sheltering is part of the problem, in that the availability of shelters makes it easier to be homeless. (More about that, below.)

The second myth is that rising homelessness in cities is the result of migration, either in search of better weather or benefits. Homelessness is a home-grown problem. About 70% of the homeless in San Francisco previously lived in the city; 75% of those living on the streets of Los Angeles, in places like Skid Row, come from the surrounding area. Though comparable data do not exist for Hawaii—which has one of the highest homelessness rates in the country—a majority of the homeless are ethnic Hawaiians and Pacific Islanders, suggesting that the problem is largely local.

The fact that homelessness is mainly a home-grown problem is consistent with the hypothesis that spending by big-city governments helps to promote it. The Economist doesn’t try to rebut that idea, but mentions in a sneering way a report by the Council of Economic Advisers “suggesting that spending on shelters would incentivise homelessness.” Well, I found the report (“The State of Homelessness in America“), and it cites evidence from actual research (as opposed to The Economist‘s hand-waving) to support what should be obvious to anyone who thinks about it: Sheltering incentivizes homelessness.

The Economist isn’t through, however:

All this obscures the chief culprit, however, which is the cost of housing. Even among the poor—of which there are officially 38m in America—homelessness is relatively rare, affecting roughly one in 70 people. What pushes some poor people into homelessness, and not others, remains obscure. So too are the reasons for the sharp racial disparities in homelessness; roughly 40% of the homeless are black, compared with 13% of the population. But remarkably tight correlations exist with rent increases.

An analysis by Chris Glynn and Emily Fox, two statisticians, predicts that a 10% increase in rents in a high-cost city like New York would result in an 8% increase in the number of homeless residents. Wherever homelessness appears out of control in America—whether in Honolulu, Seattle or Washington, DC—high housing costs almost surely lurk. Fixing this means dealing with a lack of supply, created by over-burdensome zoning regulations and an unwillingness among Democratic leaders to overcome entrenched local interests.

Ah, yes, “affordable housing” is always the answer if you’re a leftist. But it isn’t. Housing costs are high and bound to get higher because population continues to grow and businesses continue to grow and hire. Most of the population and business growth occurs in big cities. And if not in city cores, then in the satellite cities and developed areas that revolve around the cores. What this means is that there is a limited amount of land on which housing, offices, and factories can be built, so that the value of the land rises as the demand for it rises. Even if the supply of construction materials and labor were to rise with demand, the price of housing would continue to rise.

The only real “solution” is for governments to dictate across-the-board restrictions on lot size, building-unit size, and the elaborateness of materials used. That isn’t an issue for “entrenched local interests”, it’s an issue for anyone who believes that government shouldn’t tell him that he must live in a middle-income home when he can afford (and enjoy) something more luxurious, or that he must squeeze his highly paid employees into barren lofts.

Thus “affordable housing” in practice means subsidization. If opposition to subsidization is an “entrenched local interest”, it’s of a piece with opposition to across-the-board restrictions. It requires people who earn money to give it to people who don’t earn money (or very much money), thus blunting everyone’s incentive to earn more. Nobody promised anybody a rose garden — at least not until the welfare state came along in the 1930s. And, despite that, my father and grandfathers held menial jobs during the Great Depression and paid for their own housing, such as it was. If people are different now, it’s because of the welfare state.

Finally, homelessness is also encouraged by “enlightened” policies that allow (or don’t discourage) loitering, camping, and panhandling. I happen to live in Austin, where the homeless have been encouraged to do all of those things, to the detriment of public health and safety. I hope that Governor Abbott follows through on his commitment to rid public spaces of homeless encampments.