- Mariana Mazzucato Arnold Kling, askblog
- The Incomplete Counterfactual Fallacy Rick Weber, NOL
- Innovation and the Failure of the Great Man Theory Joakim Book, NOL
- Let’s not emphasize behavioral economics Scott Sumner, EconLog
Christmas, as I hope everybody (at least in the West) still knows is Jesus’ birthday. I don’t want to spend too much time here talking about how it is very unlikely that Jesus was born on December 25, and how this date was probably just chosen at some point in the late Ancient times/Early Medieval times to Christianize European pagans. The Bible never specifies when Jesus was born (although it does offer some hints), and so, some very devout Christians over history (Puritans, for example) thought that we should not even celebrate Christmas. The gospel according to John doesn’t even talk about Jesus’ birth. In it, Jesus simply appears as a grown man. The same thing happens in Mark’s gospel. Matthew and Luke give accounts of Jesus’ birth, with Luke being more detailed. So, ½ of our gospels don’t seem to be very interested in Jesus’ life before he was about 30 years old. Someone has said (and I think somewhat appropriately) that the gospels are accounts of Jesus passion (his death and resurrection) with long introductions.
But anyways! I don’t think that celebrating Christmas is bad, not at all! I believe it is a good occasion to remember Jesus, the founder of Western civilization. May we like it or not, the West is profoundly linked to Christianity. Christianism begin as little more than a small and persecuted Jewish sect, but eventually became the main religion in Europe (and northern Africa, and the Near East), and from there to the World. Some might say (and I think that sadly they might be right) that today Europe lives in a post-Christian era, but we should not forget that someday in the past to be European and to be Christian were basically synonyms. And I also believe that we, professing Christians or not, should be thankful to Christianity in a number of ways. I am very convinced that it was thanks to Christianity, especially after the Reformation, that we have many of the things that we, as liberty-lovers, are thankful for, such as science, capitalism and lots of individual liberty.
Of course, from the human perspective, the link between Christianism and West is merely accidental. I myself, as a Brazilian, am not sure if I classify as a Westerner. Maybe I am from the far West? It is very clear that for many decades now Christianism is moving to the global south: Latin America, Africa, Asia, and I hope not to be forgetting anyone. And I think that is just beautiful! I don’t believe that there is one essential Christian culture. Instead, I believe that culture is an essential human phenomenon and that Christianism can give a new birth to cultures, just as it does to individuals, bringing forward what they have best and leaving behind the bad stuff.
Sadly, the very places where Christianism is growing the most today are usually also the places where Christians suffer more persecution. Although we tend to connect the first few centuries of Christianism with martyrdom, with people being crucified, thrown to the beasts and the like, the fact is that the 20th century had more martyrs than any other century before. It is also sad for me that most people, including Christians and liberty-lovers, tend to ignore this. In the last few weeks, I heard of at least two churches being closed in China, with all members being taken to jail. I wish that people who care about freedom paid more attention to this. I also wish that people who care about Human Rights did the same. Some people are worried about gay couples not getting wedding cakes from Christian bakers, but they don’t seem to have the same concern about Chinese Christians being thrown in jail just because they are Christians.
Speaking of which, I want to be very honest and say that Marxism (or post-Marxism, or cultural Marxism) can easily become a religion. Marx is a prophet, The Capital is a holy book, the proletariat (or any oppressed minority, for the modern left) is both Messiah and holy people, a future communist utopia is Heaven. I believe that it was a Catholic apologist who said that “the problem with not believing in God is that we start to believe in any dumb thing – including in ourselves”. The problem with Marxism as a religion is the same problem I see with every other religion apart from Biblical Christianity: it is performance driven. It is about what you do. And as so, it can create a slippery slope in your heart. You become self-righteous and judgmental (in a bad way) of people outside your faith-group or even people inside your faith-group who you consider not holy enough. Of course, Christians are not exempt from this either, but I believe we have the right medicine for this.
As much as I believe that the New Left is one of the greatest problems in the West today and that several forms of totalitarianism are one of the main problems elsewhere, I don’t believe that libertarianism or conservatism are in themselves the solution. I became a libertarian (or a conservative-libertarian) because I am first a Christian. My first question was “what the Bible has to say about politics and economics”? I believe that somewhere in the libertarian camp we have the best answer for that. I believe the Bible teaches that very small and simple governments and market freedom are the answer. However, I would say that this is just partly the answer.
The way that I see it, the conflict between the left and the right is very much a conflict between Rousseau and Locke, or a conflict between two kinds of freedom. For Rousseau, you are only free when you are your true inner self. If necessary, the community can make an intervention to force you to become who you truly are. For Locke, you are free when you can make your own choices, regardless if they look good for others. As libertarians like to say, a crime without a victim is not a crime.
I believe this is also a basic conflict between modern western culture and more tradition culture – the conflict between collectivism and individualism. My answer as a Christian (and a libertarian) is that we should not force people to be Christians. That would, at best, produce external conformity – which is actually really bad. My understanding is that, as long as they are not predictably and willfully hurting others, people should be let free to do whatever they want. And I do mean whatever. On the other hand, I don’t think that this is good – or as good as it can be. Ironically, I believe that Rousseau is onto something important: you are only truly free when you are who you are really supposed to be.
One great irony or paradox in Christianism is that you are only truly free when you are a slave to God. Understanding 1st-century slavery helps to get the analogy better. God bought us for a price. We belong to him. However, God is not satisfied with having us as slaves. Instead, he adopts us as sons. That is the (I believe) famous parable of the prodigal son: a son abandons his father and loses all his money. He comes back hoping to become a slave in his father’s house. His father takes him back as a son. So, Jesus gives us a new identity as sons of God. And I do mean sons, and not sons and daughters or children. In the 1st century daughters had no inheritance, but in Christ, we all share of it. So that is our true identity if we walk after Christ. And that is when we are truly free.
I don’t want to force anybody to be Christian. I believe that one of the greatest mistakes in Christian history was exactly that: to force people to become Christian. As I said, religion can easily create a slippery slope in the heart, and Christianism is not necessarily an exception. But while other religions are about what we do, Christianism in its essence has at least the potential to be what has been done for us. And that is truly humbling. And I believe this has important political implications: we pray for all. We hope for the best. We trust in God. We respect others.
So Merry Christmas to all! I hope that this is a time for remembering the birthday boy, and what he did, especially on the cross. And that we can all work for a world freer, where people can become Christians – if they choose so.
Today is election day in the United States and everywhere I turn I see “get out the vote” ads. Even on Facebook my feed is filled with people urging others to vote. I am fine with these nudges insofar that they are just that – nudges.
I am concerned when I see claims that voting is one’s duty. I am especially concerned when I see claims that, if you don’t vote, you are allowing the evil [socialists/white men/etc] to govern. These claims concern me because they respectively promote worship of the state and tribalism.
There is more to life than being a politico. If Americans at large sacrificed their other activities in order to become fully informed voter-activists, we would be a boring lot. If you enjoy politics, go vote, but you needn’t feel superior over someone who thinks their time would be better spent playing music or grabbing a beer with friends after work. Life is short and should be spent doing what one enjoys.
Likewise, it is perfectly okay to have an opinion on how government should be run. I, and I imagine most NoL readers, have strong policy preferences. It is however beyond arrogance to believe that an educated person can only believe X and only a mustached villain would believe Y. To be clear, I am not saying that truth is relative.
NIMBYist policies lead to housing shortages, that is a fact. I am in favor of revising zoning regulations and ending parking subsidies to mitigate the problem. I don’t think that the family that owns a detached unit in Santa Monica and opposes denser development is evil though. I understand their hesitance to see their neighborhood changed.
If you wish to vote today, please do so but please don’t act like a snob towards those who do not. Express your policy preferences, but leave your holier than thou attitude at home.
Tldr; play nice.
“Ideology is a menace.” Paul Collier says in his forthcoming book The Future of Capitalism and I couldn’t agree more: ideology (and by extension morality) “binds and blinds”, as psychology professor Jonathan Haidt describes it, and ideology, especially utopian dreams by dedicated rulers, is what allows – indeed accounts for – the darkest episodes of humanity. There is a strange dissonance among people for whom political positions, ideology and politics are supremely important:
- They portray their position as if supported by facts and empirical claims about the world (or at least spit out such claims as if they did believe that)
- At the same time, believing that their “core values” and “ideological convictions” are immune to factual objections (“these are my values; this is my opinion”)
My purpose here is to illustrate that all political positions, at least in part, have their basis in empirically verifiable claims about the world. What political pundits fail to understand is not only that facts rule the world, but that facts also limits the range of positions one can plausible take. You may read the following as an extension of “everyone is entitled to his or her own opinions, but not to his or her own facts”. Let me show you:
- “I like ice-cream” is an innocent and unobjectionable opinion to have. Innocent because hey, who doesn’t like ice-cream, and unobjectionable because there is no way we can verify whether you actually like ice-cream. We can’t effortlessly observe the reactions in your brain from eating ice-cream or even criticize such a position.
- “Ice-cream is the best thing in the world”, again unobjectionable, but perhaps not so innocent. Intelligent people may very well disagree over value scales, and it’s possible that for this particular person, ice-cream ranks higher than other potential candidates (pleasure, food, world peace, social harmony, resurrection of dinosaurs etc).
- “I like ice-cream because it cures cancer”. This statement, however, is neither unobjectionable nor innocent. First, you’re making a causal claim about curing cancer, for which we have facts and a fair amount of evidence weighing on the matter. Secondly, you’re making a value judgment on the kinds of things you like (namely those that cure cancer). Consequently, that would imply that you like other things that cure cancer.
Without being skilled in medicine, I’m pretty sure the evidence is overwhelmingly against this wonderful cancer-treating property of ice-cream, meaning that your causal claim is simply wrong. That also means one that you have to update your position through a) finding a new reason to like ice-cream, thus either invoking some other empirical or causal statement we can verify or revert back to the subjective statements of preferences above, b) renege on your ice-cream position. There are no other alternatives.
Now, replace “ice-cream” above with *minimum wages* and “cancer” with “poverty” or any other politically contested issue of your choice, and the fundamental point here should be obvious: your “opinions” are not simply innocent statements of your unverifiable subjective preferences, but contain some factual basis in them. If political opinions, then, consists of subjective value preferences and statements about the world and/or causal connections between things, you are no longer “entitled to your own opinions”. You may form your preferences any way you like – subject to them being internally consistent – but you cannot hold opinions that are based on incorrect observations or causal derivations about the world.
Let me invoke my national heritage, illustrating the point more clearly from a recent discussion on Swedish television. The “inflammatory” Jordan Peterson, as part of his world tour, visited Norway and Sweden over the past weekend. On Friday he was a guest at Skavlan, one of the most viewed shows in either country (boasting occasionally of more viewers than the large sport events) and– naturally– discussed feminism and gender differences. After explaining the scientific evidence for biological gender differences*, and the observed tendency for maximally (gender) egalitarian societies to have the largest rather than smallest gender-related outcomes, Peterson concludes:
“there are only two reasons men and women differ. One is cultural, and the other is biological. And if you minimize the cultural differences, you maximize the biological differences… I know – everyone’s shocked when they hear this – this isn’t shocking news, people have known this in the scientific community for at least 25 years.”
After giving the example of diverging gender rates among engineers and nurses he elaborates on equality of opportunity, to which one of the other talk show guests, Annie Lööf (MP and leader of the fourth largest party with 9% of the parliamentary seats) responds with feelings and personal anecdotes. Here’s the relevant segment transcribed (for context and clarity, I slightly amended their statements):
Peterson: “One of the answers is that you maximize people’s free choice. […] If you maximize free choice, then you also maximize differences in choice between people – and so you can’t have both of those [maximal equality of opportunity and minimal differences along gender lines]”
Lööf: “because we are human beings [there will always be differences in choice]; I can’t see why it differs between me and Skavlan for instance; of course it differs in biological things, but not in choices. I think more about how we raise them [children], how we live and that education, culture and attitudes form a human being whether or not they are a girl or a boy.”
Peterson: “Yes, yes. That is what people who think that the differences between people are primarily culturally constructed believe, but it is not what the evidence suggests.”
Lööf: “Ok, we don’t agree on that”.
So here’s the point: this is not a dispute over preferences. Whether or not biology influences (even constitute, to follow Pinker) the choices we make is not an “I like ice-cream” kind of dispute, where you can unobjectionably pick whatever flavor you like and the rest of us simply have to agree or disagree. This is a dispute of facts. Lööf’s positon on gender differences and her desire to politically alter outcomes of people’s choices is explicitly based on her belief that the behaviour of human beings is culturally predicated and thus malleable. If that causal and empirical proposition is incorrect (which Peterson suggests it is), she can no longer readily hold that position. Instead, what does she do? She says: “Ok, we don’t agree”, as if the dispute was over ice-cream!
Political strategizing or virtue signalling aside, this perfectly illustrates the problem of political “opinions”: they espouse ideological positions as the outcome of enlightened or informed fact-based positions, but when those empirical statements are disproved, they revert to being expressions of subjective preference without a consequent diminution of their worth! Conservatives still gladly hum along to Trump’s protectionism, despite overwhelmingly being contradicted in the factual part of their opinion; progressives heedlessly champion rent control, believing that it helps the poor when it overwhelmingly hurts the poor. And both camps act as if the rest of us should pay attention or go out of our way to support them over what, at best, amounts to “I like ice-cream” proposals.
Ideology is a menace, and political “opinions” are the forefront of that ideological menace.
- History of “blackface” not what you think Robert Cherry, RealClearHistory
- Luck and the improbable career of Ralph Bramel Lloyd Michael Adamson, RealClearHistory
- The Habsburg Empire as a warning for US, EU Todd Buchholz, RealClearHistory
- The de-civilising process Adrian Wooldridge, 1843
- There’s a long history of “grievance studies” in the US Chris Calton, Mises Wire
- The gap in preferences between men and women Alex Tabarrok, Marginal Revolution
- Asians are crazy and rich, but also generous Parag Khanna, Ozy
- Why it’s time to end factory farming Jacy Reese, Quillette