On the Race Question 

As in, in regards to the US Census Race question. The one that asks whether you identify as white, black, Asian, or Native American. Heritage has just published a blog post on the issue. There’s lots of things I disagree with in the post. The author is correct that the current race classification system is relatively recent, but the race question itself isn’t. I disagree with the author that we should let anthropologists decide what races to include. Anthropologists should stick to what they’re good at: managing websites.

I do agree however with the general point that the current race question is really weird. I am very skeptical that race as a biological concept has any meaning. Race is, I think, more about culture. Someone in my book is a “Hispanic” not because their skin is a certain tone, but because they can make a good taco. In so far that race is about culture, do we really think that a “white” American from the south shares much in culture with their counterparts in New England? Likewise it’s unclear to me South Asians share much of a culture with their Central or West Asian cousins.

Given the chance I would replace the unidimensional race question with a battery asking about the crucial cultural elements that distinguish us. Who is your favorite football team? (war eagle!) What is the best burger chain? (In N Out) What is the best scifi series? Star Wars or Star Trek? (Trick question: Dune)

What do you all think? If you were in charge of the US census how would you modify the race question? Would you remove it altogether? #microblogging #IDontGetHashTags


White Supremacists

“White supremacy” has become a central part of the left’s narrative. In an hour and a half of casual news watching on television in early October 2017, for example, I heard three references to white supremacy. That’s more than I did in the decade 2005 to 2015, I believe.

One utterance came from the sports channel ESPN’s African-American commentator Jemele Hill who called president Trump a “white supremacist.” She added that he surrounded himself with white supremacists. Perhaps, by implication of the term “surround,” she meant several millions of his 63 million voters, or even all of them. This kind of verbal hysteria is not new and neither are intemperate television commentators but, in the recent past, such breathless declarations would have been laughed out of the park or negatively sanctioned, or both. Not anymore. Ms Hill’s statement was not exactly an isolated incident either.

In the first two weeks of October 2017, I hear the word “supremacist” on radio or television at least once a day. I am sure it has not happened before in my fifty years in this country (as an immigrant). This new tolerance makes some sense in political context.

For the inconsolable of Pres. Trump’s election, I suspect – but I don’t know for a fact – that the claim is by way of passing the baton at a time when the investigation on “Russian collusion” to elect him, now in its thirteenth month, is going nowhere. If he did not betray the country, what can we accuse him of that’s difficult for decent minded people to forgive, they ask? Digging into this country’s complex and troubled past is always a good bet if you are looking for dirt to throw at an American.

Mr Trump’s own intemperate comments – although never directed at the usual African-Americans targets of real supremacists – helped identify a valuable, superficially semi-plausible charge. The sudden emergence in the collective consciousness of unhappy young white Americans on the occasion of the 2016 election also contributed. (“…in the collective consciousness…;” they were around before that.) Unhappy young whites can but with little effort be turned into the racist rednecks of countless movies. Thus, the white supremacy narrative may be part of a half-blind collective endeavor to discredit for the long term the social forces thought to be associated with the sensational defeat in 2016 of a moderate liberal (and a feminist to boot; more on this below).

My first impression of the reality of a white supremacist movement, based on reading and listening to radio – including National Public Radio – about five days a week, besides watching television, is that there isn’t actually much going on nationwide in this respect. Yet, I am mindful of the fact that I live in “progressive” Santa Cruz, in liberal California. In neither place would one expect to bump casually into white supremacists. And if there were one, he would probably just clench his teeth and keep his mouth shut. In lily-white Santa Cruz, on the contrary, a black supremacist would probably be elected mayor on the first try without really campaigning. (OK, I may be exaggerating a little, here.)

I realize also that my reading habits as a conservative may not lead to chance encounters with supremacist tripe.* So, I wonder: What’s the actual situation? To try and explore this question more deeply, I use a two-step strategy. I look first for existing credible empirical reports on the topic. Second, I look for what should be the products of white supremacist groups, the tracks they should logically be expected to leave on the internet and elsewhere. But first, a brief historical detour. Continue reading

French Africa

This is a meandering essay; although it’s about history, it’s a bit personalized, for effect. In other words, it’s far from straightforwardly scholarly history but I think it’s all or mostly true. Be patient, at one point it will become about the former French African colonial empire and socio-cultural strata it deposited in France, and there to this day.

Acting Uncool

Often, in my dotage, I sneak a look at TV5, the French language cable channel. Often too, I fall asleep on the couch while watching its usually – but not always – insipid programs. One day, a short documentary catches my attention. It’s about sexual harassment of French women on the public way. It catches my attention because it’s not obvious to me what would pass for sexual harassment in France, I mean, this side of grabbing and such. So, it turns out that the makers of the documentary had placed a man with a hidden camera near a cafe on a street with a bad reputation. The street is near to one of the main railroad stations in Paris, guaranteeing a two-way flow of commuters, including women, of course.

In the course of twenty minutes, the documentary displays about thirty episodes of “sexual harassment.” I am only a man, of course, and thus limited, and a skeptic, but the worst harassment I witness takes the form of annoying mouth noises that I am not talented enough to reproduce with words. Mostly, there are gauche invitations to have a cup of coffee. The documentary ends with the expected boring, trite lamentations, blah, blah. There is zero mention of a striking fact: All the harassers without exception sport a thick North African accent.

I say a “thick” accent to signify recent arrival in France. The accent normally erodes in a few years or months. I imagine the harassers were young immigrants from small villages in Algeria and Morocco trying artlessly to deal with the knowledge that they were now in a society where sex could theoretically be had outside of marriage and outside of prostitution. Some may have been merely lonely and naively hoping to make a French friend. Political correctness clashes with political correctness: Harassing women, even if only verbally, is terrible but mentioning that the harassers all proceed from Muslim countries is terrible too. So, make the documentary and shut up about the obvious!

This is not a very interesting story, of course; I know this. Would anyone expect probably poorly educated rural young men from sex-segregated societies to learn to be cool with women as they are stepping off the boat? It will take quite a while, at best. For some, it will never happen; they will remain uncool forever. Then, they will marry an immigrant woman from their area of origin. Again, it would be absurd to expect anything else. In the same vein, would it be reasonable to imagine that all those immigrants would quickly come to appreciate the importance of the separation of religion from governance (of “church and state”) when it’s anathema in Islam?

Is it possible that a few will never appreciate at all the beauty of such separation? Is it possible that their ignorance, or their hostility, will be passively transmitted to their offspring, together with pork avoidance, for example? Will (would) that transmission have a cumulative effect on French society? France contributed more than its share of apprentice terrorists to ISIS, even would-be war brides, even young women ready for the sexual jihad. The one thing may have little to do with the other. And, it’s true that a startling number of the above are converts from Christianity or, more likely, from atheism.

French people who are not racist, or even “Islamophobic” in any mechanistic sense, carry this sort of question on their minds all the time. Some French people who have been in France for a long time but have Muslim names become themselves attached to secularism (la laïcité). They also discreetly worry about the very same issue. Those who will actually talk about it appear more worried than their fellow citizens with names like mine, or like “Pierre Dupont.” This is all impressionistic, of course. There is no survey. For one thing, it’s illegal in France to gather data about ethnicity.

How did it come to this, you might wonder. Why are these guys in France at all, the ones acting uncool in every conceivable meaning of the word?

Quitting Algeria

In 1962, the French Republic and the Algerian nationalists of the Front de Libération Nationale (“FLN”) came to an agreement about Algerian independence. That was after 130 years of French colonization and eight years of brutal war, including war against civilians, from both sides. The colonization had been in depth, with hundreds of thousands of French settlers convincing themselves that Algeria was a kind of second France, resembling the original in every way. Except, that is, for the inconvenient prior presence of numerous exotically dressed people who were neither Christians nor free-thinkers. Except for the fact that many of the French settlers were newly minted poor immigrants from Spain and Italy.

At Independence, I participated in the evacuation of large number of French civilians from the country as a little sailor. I mean “French French.” By that time and belatedly, the presumably Muslim population had been granted citizenship. Too little, too late. Probably in an an effort to divide to conquer, the numerous (Arabic speaking) Algerian Jews had all been granted citizenship in the 1880s. In the days of evacuation, the number of (old) French who wanted to leave was much greater than French authorities had planned for. An aircraft carrier – emptied of its planes – had to be used. It was a pathetic show, complete with broken, uncomprehending old grandmothers who had probably never set foot in France. There were no deluxe suitcases in sight but there were used mattresses. Some factions within the FLN were threatening the French with death if they did not go immediately; others would have liked to keep them, or some of them. The death threats prevailed.

It was too bad that the French left in such large numbers. It made the transition to independence technically more difficult than it could have been. It gave the upper hand in Algeria to those who had the best guns rather than to those who could govern, or to the people. It was a pity for all concerned. The French refugees faced an uncertain and harsh future in France, for the most part. For the Algerians, many positions were left for a while without competent personnel, including a budding oil industry in the Sahara. There was a shortage of medical doctors for many years.

Make a mental note of this fact: The French French were not the only ones fleeing. They were accompanied by tens of thousands of families with Muslim names and whose native language was other than French. They were Algerians who had chosen the wrong side in the war of independence and who feared to be massacred in the new Algeria (correctly so, it turned out). Those joined the other hundreds of thousands who had been living in France for economic reasons beginning with WWI.

I think of those events as a double tragedy or a tragedy leading to a tragedy. The Algerian independence fighters who had prevailed by shedding quantities of their blood were definitely not (not) Islamists. In most respects, intellectually and otherwise, they were a lot like me at the time, moderate, democratic leftists. In fact, I once spent a moving three hours drinking coffee with a convalescing FLN soldier my age, in a third country. He and I had most things in common, including the French language. (More needs to be said about communities of language.)

The true Algerian revolutionaries were soon replaced in power in Algiers however by the professional soldiers of an army that had never really fought because it had been formed outside Algeria while partisan-style forces battled the French army. The military is still in power, fifty-five years later. I think of their regime as a classical but fairly moderate kind of fascism. It has bloodily fought Islamism to a standstill on Algerian soil so, everyone pretends to like them.

The Poor Politics of Colonialism

I went back to Algeria – as a tourist, a spear fisherman, believe it or not- six years after independence. I was warmly received and I liked the people there. They felt like cousins, the sort of cousins you played with in childhood but have not seen in adulthood. I think now, as I thought in 1962, that the nationalists were on the right side of the argument but I miss Algeria nevertheless. It’s like a divorce that should not have happened if someone had been more reasonable. Even such a short time after the events, events I had lived through as an adult, it was difficult to comprehend what had gone wrong. It was difficult to find any trace of hatred for the French. A young man I wanted to thank for a favor done asked me to take him to a restaurant where he could eat Brie, made expensive by a tariff. (Do I have the talent to make up this anecdote?)

I blame the astonishing incompetence of a French political class that failed in the course of 130 years to invent a form of citizenship that would have accommodated a large and fast growing Muslim population. At the time, it was widely argued that the Muslims insisted on being ruled by a mild form of Sharia insofar as their personal affairs, such as marriage and divorce, were concerned. Such an arrangement was incompatible with the strictly secular laws of the French Republic, of course, they were told. The Muslim numerical majority thus had to remain subjects, with only individual access to citizenship, more or less like any Finn or any Bulgarian. I don’t know if this was a genuine obstacle or an excuse for a simple case of yielding to the local French population who did not wish to live under Muslim rule, even if only for local affairs. In spite of their well publicized humanitarian and liberal values, French parties of the left played a prominent part in colonization and in the attendant repression of native populations. The late Socialist Pres. Mitterand, for example, was vigorously policing Algeria when he was a young politician (who had had one foot in the Resistance and one foot in Vichy, earlier, another story, of course).

A brief history of imperialism

After completing the military conquest of Algeria in 1847, which had been arduous, France soon developed a vague appetite for easy territorial gains overseas. The age-old British rival’s imperialism probably inspired the French. By WWI, France had placed under its control, Algeria’s neighbors Tunisia and Morocco (the latter, split with Spain), and the present countries of Mali, Niger, Mauritania, Senegal, Guinea, Cote d’Ivoire, Burkina Faso, Chad, Benin, the Central African Republic, Gabon, and the Congo (the small one, next to the Belgian Congo). During World War I, France also took Togo, and the southern half of Cameroon from Germany. We must add Djibouti on the Red Sea and the large island of Madagascar in the Indian Ocean.

Most – but not all – of the population in the colonies was Muslim. Possibly close to half were native speakers of Arabic dialects. However in North Africa, large minorities knew no Arabic but were speakers of several varieties of Tamazigh (“Berber”). French colonial power did not fail to utilize this linguistic dichotomy, as you might expect. Be it as it may, at the close of WWII, you could travel straight south from Algiers on the Mediterranean to Pointe Noire, (across the river Congo from Kinshasa in the larger and better known Belgian Congo) without ever leaving French control.

The possession of a colonial empire seems to have generated monopolistic profits for a few French people, the extraction of which were accompanied by routine atrocities in some parts. The horrors of French rule in the equatorial colonies where hevea -rubber trees – grew, was documented by the great writer André Gide in his travel narrative Un Voyage au Congo. National possession of the empire gave the average French person much psychic income, I think. At least, it facilitated fantasizing – under the gray French skies – about palm trees and warm seas. And adventurous but skill-less young Frenchmen could always find jobs easily in the southern colonies, overseeing native (black) labor just for being white, French, and knowing the common language (French) well.

All the sub-Saharan African countries achieved independence peacefully in the late fifties or early sixties. Morocco and Tunisia had preceded them in 1956. Before that, in Sétif, Algeria, a peaceful demonstration against the French government was put down in 1945 in a massacre where thousands perished. In 1947, an attempted insurrection against French colonial power in faraway Madagascar was ended with another bloodbath. One concrete objection to colonialism is that it regularly places mediocre men in charge of the destinies of many others, some of whom are not mediocre. Those who gave the order to shoot in both Sétif and Madagascar where low level public servants.


There is an intuitive tendency to view colonialism largely or completely in terms of the culture of the colonial power. This is probably wrong. What matters is the circumstances of the colonial acquisition and the use to which it was put. The contrasting cases of Algeria and Senegal are instructive in this respect.

Algeria was conquered militarily between 1830 and 1847 in a thoroughly ravaging war. Note that 1830 was only 18 years after the Waterloo defeat. The Napoleonic era’s stupendous French military victories (excepting Waterloo) were fresh in the collective consciousness. Plus, the political entity centered in Algiers had been far from a bucolic and peaceful place before the French conquest. Its economy relied heavily on piracy and various forms of slaving. It made a likely prey. No one or almost no one was going to miss it. (It’s a mystery why Thomas Jefferson ran out of breath before he got to that Barbary state.) Algeria always mattered because it seemed a likely colony of settlement. It became one, a good one, in spite of the existence of a large native population.

The balance of France’s African colonies – with the exception of Tunisia that was wrested from nominal Ottoman rule by a brief military invasion – was acquired without much purposefulness and with little fighting. A large swath of land near the Equator was taken without a fight by an Italian adventurer, a naturalized Navy officer, a contemporary of Stanley. Brazza was usually accompanied only by a handful of native troops. Wherever he went, he cheekily raised the French flag and abolished slavery. The capital of the Congo bears his name to this day (indicating that he left a pretty good memory).

The smallish country of Senegal in western Africa is a special case of French colonization. French political presence there dates back to the 17th century, first in the form of slave trading posts. Later, the four main cities of Senegal were re-formed as French political municipalities. This, in the absence of a significant local French population. The inhabitants of those cities obtained French citizenship in 1792, that is, earlier than many inhabitants of France. They were eligible to vote and to be elected. French power over the countryside extended slowly from those four towns meeting little resistance.

This special case matters because the assimilationist current in Senegal was strong before independence in 1960 and it continued after independence. Today, it’s difficult to find a Senegalese who does not speak good to excellent French. The unknown percentage who can write do it in French. Interestingly, the casual racism guiding the interaction with the natives of the few French administrators and military personnel, plus a handful of businessmen, was largely suspended when they dealt with the Senegalese. (Personally, I think labels matter, “citizen,” for example. Obviously, that’s another story.)

The narrative of the colonization of Senegal is fairly important because it shows one case where a Muslim country (95%) is explicitly friendly toward the West and well informed about it (via the French language). It is also politically stable and democratic although it is poor (GDP/capita of only about $2,600 around 2015). It’s a case of successful intellectual colonization. I have even personally heard English-speaking Africans accuse Senegalese intellectuals of the same sins of arrogance and obstinacy that usually stick to Paris Left Bank intellectuals. Something went right in Senegal.

By the time of WWII, much of public opinion – including the still-large officer class – was enamored with the notion of France as a great Muslim power.

Colonial strata within France

Every new acquisition of territory in Africa generated a new wave of emigrants to France: students, low-level civil servants climbing the bureaucratic ladder, and some laborers. Public school teachers of native extraction – a large number – would go to France for training through what was intended as a revolving door. There, some would find true love, marry and stay. Every loss of a colony did the same as every acquisition because – as I have mentioned – not everyone knows how to choose the right side in a conflict. Every war also brought Africans to France, as soldiers and as laborers both. Many won French citizenship and remained too. Over the twentieth century that African-originated population grew inside France because immigrants, mostly from rural areas, usually multiply faster than the more urban host population. All immigrants and all their children and all their grandchildren attended the Republic’s schools, or, more rarely, the few Catholic schools.

There was comparatively little true racism, racism by color. (Read the subtle observations of the black American writer Richard Wright, for example.) The existence on the soil of Metropolitan France of a long assimilated black West Indian population may have contributed to deny conventional racism much traction. Despised cultural traits and a condition of economic inferiority on the one hand, and skin color on the other, just did not coincide well enough.

The relative rarity of color sentiment and its shallowness, does not mean that the French were or are free of prejudice, of course. For more than one century, the worst jobs in the country were occupied by immigrants from North Africa, mostly Algeria. Those were people from deeply rural, primitive regions, literate in no language. For most of that period, they lived in ghettos, while their wives and children remained behind in a Maghreb that was always fairly near.

Those people were subject to systematically poor treatment. It was made much worse by the Algerian war of independence that was fought partly in France, with numerous acts of terrorism. French French people never knew enough about Islam until recently and they were too religiously indifferent to call that prejudice “Islamophobic,” I think. What is now the largest political party in France, the Front National, used to be overtly anti-Muslim. Under new leadership, it has cleaned up its act in this respect, avowedly because that stance was doing it more electoral harm than good. It’s now against all immigration. In the current (2017) presidential campaign, some people with Muslims names have said publicly that they would vote for the Front. (They remain a curiosity, I am guessing.)

I am trying to be fair and descriptive here. Two relevant stories. When I was a teenager, I worked part time in an expensive hotel in Paris. Luxury hotels are like theaters; they have a public stage and a backstage. There was a middle aged guy who was the fix-everything man. He was knowledgeable and he had all the tools of most trades. His name was “Ahmed” backstage but it became magically “Jean” when he was in the public area. The great and luminous French movie star Isabelle Adjani (b. 1955) kept her half Algerian origins in the closet for half of her career. To be fair, when she disclosed that she was the daughter of an Algerian Amazigh (a Muslim) a consensus quickly formed that her secrecy had been silly. It’s also possible that she feared the nude scenes in her movies would meet with dangerous disapproval from her father’s group of origin.

In the end, there is a large sub-population in France today that traces its ancestry to various parts of Africa, north, west, and central. By American standards, some are black, some are white. Many or most are citizens. Many are not but have a legal right to live in France by virtue of some international post-colonial agreement or other. Some almost have that right. Many – and still coming – don’t have any such right at all but their cousin lives there. Their children all attend school. They all arrive knowing some French from the schooling in their countries of origin. Given the comparatively effective (comparatively) French school system, and given the unsmiling, generalized French contempt for multilingualism, they all end up “French” in some sense, knowing the French language well, familiar with the fundamentals of civics, well versed in basic French history.

Muslim identity

The only trait that consistently differentiates some, or probably most people of African origin from the rest of the French population, is their presumed Muslim identity. (Notably, you almost never hear of people of African descent who are Christian, or even nothing at all.) Islam matters as a cultural fact, even irrespective of genuine religious sentiment, because it prevents mixing to a large extent, and especially, intermarriage. Previous immigrants, from Poland, Germany, Italy, Spain, and more recently, Portugal all tended to marry French. Even more so did their daughters. Muslims from Africa mostly don’t except that a few men marry non-Muslim women.

I say “presumed” Muslim identity because there is no rigorous way to estimate the current Muslim population in France. That too, is forbidden. Going by names – which is often done – is sure to give bad results. It’s likely that most French people with a Muslim name are like the bulk of other French people, religiously indifferent.  Hence name counting inflates the number of Muslims in any meaningful sense. Still, there are many mosques in France and many recriminations about their being in insufficient number. There is a large, monumental, highly visible mosque near central Paris. It shelters the headquarters of the official national organization that represents the interests of French Muslims with the government. I don’t know how representative that representative organization currently is, of course.

People with Muslim first names and last names are everywhere in France, over the latitude and longitude of the territory but also from the bottom – sweeping the streets of Paris – to the top of the socioeconomic pyramid. (A while ago, I was half in love with a French woman named Rachida Dati. She was a minister in Pres. Sarkozy’s cabinet. It did not work out!) The first French soldier to die in the NATO expedition in Bosnia was named El Hadji. The Paris cop terrorists killed outside of Charlie Hebdo also had a Muslim name.

There are many other markers of long-term African presence in France. Here are some, pell-mell: Best couscous in the world. The North African Arabic word for “fast” is commonly used in French, including by people with 32 ancestors born in France. One of the many vocables for the male appendage in French, also one of the most commonly used, is straight from Arabic. (Don’t count on me to satisfy you salacious curiosity; do your own research.) Paris is the world center for the promotion and recording of rich West African music. Same for most fiction and poetry in French, including a significant production from Africa. The strange, often baffling intellectual movement “la négritude“(“negroeness,” I think) developed in France. The largest or second largest collection (after that of the British Museum, maybe) of black African art in the world is in a Paris museum, etc.


Those who know me, in person or through Notes On Liberty, or Liberty Unbound, those who spend even a little time on my blog (factsmatter.worldpress.com), or on my FB page will have heard me lamenting loudly the sterility of contemporary French culture. I cry torrents, especially over the impoverishment and the muddiness of the current French public French language, I mean, as spoken in France, specifically.* For the past fifty years, the French have had precious little to show by way of visual arts, or music and much of their contemporary literature projects the very cold of the grave. Aided by endless government subsidies, the French make many mediocre movies whose slowness and technical imperfection passes for intellectual depth, especially among a certain category of Americans.  (On this topic of government help to the French movie industry, you might read Delacroix and Bornon: Can Protectionism Ever Be Respectable? A Skeptic’s Case for the Cultural Exception, with Special Reference to French Movies.” [pdf])

French public figures talk like teenagers and they generally don’t know how to finish a sentence. If a member of the French intelligentsia speaks to you about Iraq, for example, say a journalist at prestigious Le Monde, you know no more about Iraq when he is finished than you did when he begun; you may know less. It was not always like this. (And, I will not insist that the decline of French culture and language are due to my emigration to the US at age 21 but the dates coincide pretty well.) Incidentally, the museums are still good; actually, the whole country of France is like an attractive museum that would have a superlative cafeteria attached. But I digress. This is all to let you know of a certain critical pessimistic state of mind of mine.

Still, there are French cultural phenomena that continue to interest me. One is a “culture” TV show with a strong political component that’s tougher on politicians than anything we do in the US. (It’s called, “On nest pas couchés.“) Another is a pure political show, also hard on the politicians interviewed there. (It’s called simply, “L’ Emission politique.“)

So, another time, I am watching French TV intently because there is a retrospective show on the anarchizing singer/composer George Brassens who died in 1981. Brassens is the closest thing France has – except for Edith Piaf –  to a secular modern saint. He wrote elegant poems addressed to ordinary people that the intellectual elite also admired. He also put to music Victor Hugo and even the medieval poet François Villon. He sang all with a distinctive stage presence.

That night several current stars of French popular song have been gathered in one setting to each sing one or more of Brassens’s songs. A man named “Slimane” takes one of the three or four most popular, most familiar of Brassens’ pieces and sings it in a deliberately Arabized manner. When he is finished, the eyes of several women singers sparkle. I am strongly moved myself. Slimane has given new life to a classic. No one will ever forget his hybrid rendition of the song.

This is yet another time, I am dozing on the couch (again) after a good French political show I mentioned elsewhere. The TV is still on, of course. Something stops me from falling right asleep; something drags me back to consciousness. This has never happened to me before. What’s waking me is the clarity of the language used by a youngish man being interviewed for one of those culture/literature shows that abound on French television.** The man to whom the voice belongs enunciates precisely; his words are well chosen without being precious; his grammar is impeccable; he finishes every one of the sentences he begins; he does not stutter. He speaks like a man who has thought of what he is speaking about.

Soon, I am alert enough to realize that the fine speaker of French is on the show to flog his newly published book. The book is about conversations he has had in his mind with the writer/philosopher Albert Camus. Now, Camus died in 1960, by the look of it, before the current writer on Camus was born. Camus has a special place in the minds and hearts of several generations of a certain category of French men that used to include me. He is one of the fathers of popular “existentialism.” (I have to use the qualifier and the quote marks to avoid the predictable correction by pedants who will push quotes in German into my email to prove that Camus is in no way a real existentialist. WTF!) Camus received the Nobel in literature in 1957 but that’s not why we care about him. I cannot describe here in detail the particular category of French men who revere him but here is a pointer: Early on in his fame Camus broke up very publicly with his good buddy, the better known Jean-Paul Sartre because Sartre would not denounce Stalinism.

The young writer on TV is black. I am told he is a well-known rapper in France. His name is Abd el Malik. Anecdotal evidence about nothing, some will say. Will it influence me in the future in spite of my good social science training? You bet. How can I avoid it? How can millions of French people ignore this kind of episode irrespective of their views on immigration? That man’s short presentation was like a ray of sunshine in a uniformly dark forest. Why should they not let it impress them?

The story does not end here, Camus himself was a Frenchman from Algeria, obviously not a Muslim. He was born to a widowed, half-deaf and illiterate Spanish immigrant woman who cleaned houses to support herself and Albert. The French are not so much confused about the legacies of their former colonial Empire as they are faced with a confounding reality.

* French is well spoken in various places, in Senegal, first, in much of urban Morocco and Tunisia, and among the Haitian elite, of all places. Romanians and Lebanese also tend to speak a very classical French as a second language.

**I say this with a little bitterness because, as someone who is still practicing being a commercially unsuccessful American writer, I regret strongly that we don’t have a plethora of such shows in the US of A.

The Homo Economicus is “The Body” of the Agent

The model of the decision-making agent known as homo economicus is a trivial truth, but not a misconception. All agents are supposed to maximize the utility of their resources – that is true in every geography and in every age. But because it is a tautology, it is a mistake to give to the deductions brought about from this sole model the value of a description of a particular reality. As Wittgenstein had pointed out in his Tractatus, the tautologies do not convey any relevant information of any particular world, but of every possible world. The error consists on qualifying a common note to every possible situation as a distinctive characteristic of a particular set of events. To say that every agent acts to maximize his utility is true, but to state that this observation tells us something of a particular world that distinguishes it from every other possible world is the most extended misconception about the use of the model of the rational agent.

In another post, I mentioned the importance of having a body in order to develop a personal identity. In the same line as Hayek’s Sensory Order, the body enables us with the most elementary system of classification that makes our perceptions possible, or – to express it in a more radical empiricist strain – that brings the experience to happen. Upon this system of classification will sediment more abstract layers, or degrees, of systems of classification. Our knowledge is expressed at a level of abstraction that our mind can handle, whereas the law, the market, and the language are examples of phenomena that might achieve increasing degrees of complexity that mark blurred boundaries to our knowledge. The former are named “simple phenomena” and the latter “complex phenomena” in the Hayekian terminology. Our personal identity is continuously developing on that stratus set between the simple and the complex phenomena.

In this sense, we need the conclusions brought about by the rational agent model as the stem upon which lay further strata of increasingly complex analysis. Paradoxically, the more particular the social reality we seek to describe, the more abstract has to be our layer of analysis. Notwithstanding, it would be impossible to us to conceive any image of the social experience if we lack of the fixed point of the rational agent model.

Max Weber’s ideal types could be interpreted as instances of social arrangements based on the rational agent model, which incorporate particular – and abstract – characteristics depending on the historical circumstances under scrutiny. At the bottom of both adventurous capitalism and traditional society, beneath successive strata of different social and institutional designs, we will find an agent who maximizes utility. Perhaps that is why the term “rational capitalism” is so controversial. If rationality concerns subjective reason, then rational capitalism encloses a circular definition.

In this line of ideas, I hope this quick reflection might shed some light upon the old discussion about instrumental rationality and substantive reason. Since the instrumental rationality is common to every possible world, we might look for the substantive reason that gives order to this actual world in the increasing layers of complexity that reach degrees of abstraction that are superior to the subjective reason. Although that does not mean that we will ever be able to find it.

Taxes, Free-riding, and Federation

Check out Adam Smith complaining about the rent-seeking that the UK’s North American colonies were practicing back in 1776:

The expence of the ordinary peace establishment of the colonies amounted, before the commencement of the present disturbances, to the pay of twenty regiments of foot; to the expence of the artillery, stores, and extraordinary provisions with which it was necessary to supply them; and to the expence of a very considerable naval force which was constantly kept up, in order to guard, from the smuggling vessels of other nations, the immense coast of North America, and that of our West Indian islands. The whole expence of this peace establishment was a charge upon the revenue of Great Britain, and was, at the same time, the smallest part of what the dominion of the colonies has cost the mother country. If we would know the amount of the whole, we must add to the annual expence of this peace establishment the interest of the sums which, in consequence of her considering her colonies as provinces subject to her dominion, Great Britain has upon different occasions laid out upon their defence. We must add to it, in particular, the whole expence of the late war, and a great part of that of the war which preceded it. The late war was altogether a colony quarrel, and the whole expence of it, in whatever part of the world it may have been laid out, whether in Germany or the East Indies, ought justly to be stated to the account of the colonies. It amounted to more than ninety millions sterling, including not only the new debt which was contracted, but the two shillings in the pound additional land tax, and the sums which were every year borrowed from the sinking fund.

This comes from Book 4, the third (and last) part (“Part Third”) of Chapter 7 in Smith’s famous book The Wealth of Nations (TWON). (Here is a great link to the whole chapter, courtesy of the Library of Economics and Liberty. I read the Bantam Classics version for my Honors seminar on Liberty in Western Political Thought, led by Andrew Sabl, who is currently a Visiting Professor at Yale, though I don’t have it with me so I can’t cite, let alone remember, the page numbers.)

Let me throw a little bit of historical context for this excerpt at you. Smith wrote TWON before the onset of the first Anglo-American war (TWON was published in 1776, which means it did not influence the American colonists in any way, shape, or form; think about the way information spread back in those days), and the war was largely the result of a quarrel between the UK and its North American colonies over taxation. The taxation, though, was needed in order to pay for a war (the Seven Years’ War) that the colonies had initially lobbied the British government to fight for them. The British colonies in North America had much more leeway than their French, Spanish, Portuguese, and Dutch counterparts, and a number of these colonies wanted to expand westward, into the Ohio Valley, where the French state had made claims that were recognized under international treaties.

To make a long story short: Several colonial factions picked a fight with the French and their Native American allies, and this little schoolyard brawl turned into a global war (with fighting in North America, India, Africa, South America, and East Asia) that saw the United Kingdom become the world’s preeminent imperial power and France lose almost all of its North American colonial possessions.* When the war was over, the British parliament wanted to tax the colonies to pay for their fair share of the war, and the colonists said “No taxation without representation!” Smith summed up the situation as thus:

In order to put Great Britain upon a footing of equality with her own colonies […] it seems necessary, upon the scheme of taxing them by parliamentary requisition, that parliament should have some means of rendering its requisitions immediately effectual, in case the colony assemblies should attempt to evade or reject them […] The parliament of Great Britain insists upon taxing the colonies; and they refuse to be taxed by a Parliament in which they are not represented.

This is quite the conundrum, and Smith put forth a proposal that I found quite novel when I first read it as an undergraduate. But before I get to his proposal, I want to make sure that everyone understands the situation here. The UK fought an expensive war at the behest of its colonies, and the colonies, once the war was over, refused to pay for it. Sound familiar? It should. Today the United States finds itself in this situation often (just replace the word “colonies” with “allies”).

Smith proposed the following deal instead of war or civil oppression (such as economic sanctions):

If to each colony […] Great Britain should allow such a number of representatives as suited the proportion of what is contributed to the public revenue of the empire, in consequence of its being subjected to the same taxes, and in compensation admitted to the same freedom of trade with its fellow-subjects at home. [Were British America] to send fifty or sixty new representatives to parliament, […] there is not the least probability that the British constitution would be hurt by the union of Great Britain with her colonies. That constitution, on the contrary, would be completed by it, and seems to be imperfect without it. The assembly which deliberates and decides concerning the affairs of every part of the empire, in order to be properly informed, ought certainly to have representatives from every part of it. That this union, however, could be easily effectuated, or that difficulties and great difficulties might not occur in the execution, I do not pretend. I have yet heard of none, however, which appear insurmountable. The principal perhaps arise, not from the nature of things, but from the prejudices and opinions of the people both on this and on the other side of the Atlantic. […]

Why didn’t the UK just federate with its North American colonies? Smith cited British fears of an unbalanced political constitution that the North American colonies might bring to such a union, and North American fears of being completely dominated by a faraway parliament were they to join such a federation. He countered both fears well, but check out what he predicted would happen if such a federation were to actually take place:

The distance of America from the seat of government […] would not be of very long continuance. Such has hitherto been the rapid progress of that country in wealth, population, and improvement, that in the course of little more than a century, perhaps, the produce of American [taxation] might exceed that of British taxation. The seat of the empire would then naturally remove itself to that part of the empire which contributed most to the general defence and support of the whole.

Interesting, right? Smith argued that the American colonies would become so rich and so populous that the capital of his proposed British federation would “naturally” move from London to somewhere in North America.

Smith was wrong in a general way, but correct in an even more general way. Let me explain.

Smith was wrong because the United States – once separated from the United Kingdom – evolved into the wealthiest, most innovative society the world has ever known. The reason for this is the aristocratic upper house of a legislative institution (“Senate”) that the 13 states had to create in order for all of them to join a federation. If Smith had had his way, the world would have never known the American Senate, and I doubt very much that the 13 colonies would have grown to become as innovative and wealthy as they are today without this vital institution of governance.

Smith was also wrong to make his argument for such a federation to be based on tax revenue rather than principled representation (though see Warren’s infamous post arguing for just such a proposal). The tax revenue argument might be more economically efficient, but it would not give polities seeking federal bonds the guarantee of some sort of equality (two representatives in the aristocratic chamber of the legislative assembly) that they would need to join such a federation. On these two points Smith’s argument was wrong, but what did he and other republicans and federalists get right?

To answer that I think it’s best to ask another question: What would happen if the UK and the US were to federate today?

The UK would be the poorest state in the union (as measured by GDP PPP per capita), if it were admitted as one state.

The stark difference in living standards doesn’t stop there, though. Suppose the SNP finally gets its way and Scotland leaves the UK. Even if England (intl$ 32,669), Wales (intl$ 25,947), and Northern Ireland (intl$ 27,573) were admitted into the US as three separate states, they would all be at the bottom of the living standards barrel. Were Scotland to go along with the other polities in the UK and federate with the US as a separate state, she would rank second-to-last (intl$ 33,791), just in front of Mississippi but behind Idaho. The rankings would look like this:

49. Idaho

50. Scotland

51. Mississippi

52. England

53. Northern Ireland

54. Wales

Smith’s argument suddenly looks a whole lot better, right? At least if you think living standards as they are measured by economists are a good way to gauge the overall health and wealth of a given society.

A federation is basically a huge, actual free trade zone (both capital and labor can move freely) coupled with a binding military pact and some institutions that allow factions to openly argue and contest for spoils that end up in a state’s treasury, but that’s not what the US has with any of its military allies or trading partners. What I find interesting is that the objections to federation between the UK and its North American colonies that Smith listed are essentially the same ones that crop up when such a federation is proposed between the US and its various allies and partners. The difference between now and then, though, is the Senate. Sending representatives based purely on population or tax revenue would most likely contribute to an unbalanced political constitution, but having two guaranteed representatives in a political body that’s heavily aristocratic and lightly democratic would surely guarantee an equality that all sides could eventually agree upon.

There is also an interesting cultural development to think about as well. The states in Western Europe and East Asia sans China have helped to develop a political culture that is more closely aligned with the one found in the US, Canada, and Australia/New Zealand, one where citizenship trumps ethnic identity. Identity based on citizenship is not as strong as the one found in the Anglo-Saxon world, and ethnic differences do pop up from time to time (largely due to linguistic differences), but the states of Western Europe and East Asia have taken many steps in the right direction to help eradicate the parochial tribalism that has long plagued European and Asian societies and replace it with citizenship. Take a look at the political constituencies of the following three countries:

Germany’s 2013 federal elections (source)
South Korea’s 2016 legislative election (source)
Italy’s 2013 legislative election (source)

They are largely based on a Left-Right divide rather than the ethnic ones we find in less economically-developed, less politically-integrated, post-colonial states. This Left-Right divide would fit in perfectly with the Madisonian constitution, as administrative units (i.e. Northern Ireland, Gangwon, Bavaria, or Trentino instead of the UK, South Korea, Germany, or Italy) could be added in a manner so as not to upset the balance between Left and Right currently found in the US. Political coalitions would wax and wane with time, of course, but if we want a world where the East Asians and Western Europeans pay their fair share, and where they are protected from Moscow and Beijing, then federation is as moderately radical as you can get.

Just ask Adam Smith.

Freud and property rights

In a recent, short discussion of property rights, I offered that property is an extension of the body, and therefore property rights can be naturally assumed as equal to our bodily rights. It was responded to highly critically. The body is intrinsically tied to our identity, as most recently stated with Sosa-Valle’s article; most people would agree to that. I feel similarly about personal property, even if proving this is somewhat more difficult.

The question of property comes up in an infinite number of discussions. If I own a Sharpie, acquiring it through legitimate transaction, I can legally prohibit another from using it. Isn’t this more of an intrusion on another’s freedom to explore the world than it is a utility of my freedom to protect this object? Why is this Sharpie mine such that I may disallow others its use? How is it within my freedom to prohibit it from others?

Where property rights actually come from, and what concerns, aside from economic or consequentialist, validate their protection, is a fundamental question. Here is a perspective from a Freudian dissection of ego relations, and historical-technological advance.

Technology is fundamentally an extension of human attributes. What is a record, but an upgrade of human auditory memory; what is a video, but an upgrade of human visual memory or imagination; “materializations of the power [man] possesses of recollection”? “With every tool man is perfecting his own organs, whether motor or sensory, or is removing the limits to their functioning. Motor power places gigantic forces at his disposal, which, like his muscles, he can employ in any direction,” and so on (Civilization and Its Discontents, p. 43).

It’s not remarkable to consider that material objects may take precedence over actual limbs, given technology is simply human advancement. When a woman loses her ability to walk, and is outfitted with a mobility scooter or likewise, the apparatus takes the place of natural walking endowments; prosthetic advancements, still infantile in Freud’s time, increasingly distort what are “legs” and what are not. We wouldn’t lessen the strength of the legal bodily autonomy just because her legs are composed of different material than the organic.

Our accessories, aside from restoring us from disable- to able-bodied, take us far beyond what the human was ever capable of accomplishing, creating “prosthetic Gods.” The modern cellphone contains the entire world of knowledge in its hardware and software. Many people feel more connected to their tablets than their hidden organs. (Or maybe, more accurately, people are more connected to the functionality of their tablets, than the automatic, reflexive actions of their organs. This is clear because tablets are replaceable but the overall attached feeling persists.) The ego, per a Freudian perspective, is extended to the external world, through some fulfillment of instinct that technology allows in an otherwise impossible situation (see instinct displacement, Instincts and Their Vicissitudes, p. 121, James Strachey translation). It becomes difficult to delineate what is attached to “me” and what is not, contrary to the simplistic, phenomenological dichotomy of body and world.

How is it anyway that our body is even connected to our psyche? For an extremely brief discussion, consider that our sense of self, as a straightforward consciousness, is not immediately crippled by, say, the removal of an appendage through a freak accident. The attachment that we feel, then, is cerebral and historical, and functional. These same conditions in and of themselves are equally possible for relating the sense of self to foreign, i.e. materially external, objects. Indeed, the “connection” we feel to our body is perfectly capable of being transferred onto other objects. See, for instance, Freud’s discussions in An Analysis of a Case of Hysteria (this point of transference could be argued to be the central pillar of the classical psychoanalytic perspective on childhood and ego-formation); David Chalmers’ arguments for the phone as a part of our mind via cognitive extension; and recent psychological studies of “joint action,” through dancing and the like.

Given these instances, I think it’s more sensible than not, at least providing one accepts even a little Freud, to perceive property rights as on the same ground as bodily autonomy.

Of course, Freud never argued for property rights from his analysis of technology as ego-engagement. His political views were mostly impersonal and disinterested. He left Vienna after his daughter was summoned by Gestapo in 1938, to live in London, but unfortunately left no direct commentary on totalitarianism, and most of his political views have to be derived.

On Robots and Personal Identity

When I came across this documentary on robots and their ability to carry on a conversation between each other, the well-known ideas on the spontaneous emergence of language inevitably crossed my mind. The resemblances to Hayek’s Sensory Order are obvious as well, notwithstanding his later remarks on negative feedback processes, which involve spontaneous orders that are borrowed, precisely, from cybernetics. But what grabbed my attention the most was the importance attached to the fact that the robots had a body. According to the documentary, the shape of the body of the robots allows them to develop certain patterns of classification for facts and behavior that would be different if their bodies were different as well. In this sense, “to have a body” is a requisite characteristic of the robots to make possible artificial intelligence; to evolve following a process of negative feedback.

That brought me back the works of Peter Geach on personal identity. He confronted John Locke’s notion of personal identity as mere memory and stated, instead, that the body was essential to the said concept. Memory and human body are, in order to develop an individual personality, inherent to each other.

This is relevant to our discussions about the definition of individual freedom. If the body is inherent to our personal identity, there are not much place left for Spinoza’s freedom of thought, or inner liberty, as the ultimate definition of individual liberty. Besides freedom of thought, we need freedom to move in order to be regarded as free individuals, and our sphere of individual autonomy should be extended to our body and its surroundings. Moreover, it would be impossible to exercise any freedom of thought and expression if such individual liberties are not protected.