individualism

Another Liberty Canon: Montaigne

Barry Stocker History, Liberty , , , , , , , , ,

Michel de Montaigne (1533-1592) might be the least controversial of the list of thinkers who have inspired me on liberty, but are not part of the standard list of thinkers on liberty. He even appears in the extensive collection of the Online Library of Liberty. Nevertheless there is a need to develop more the nature of his thoughts on liberty, and related subjects, and not just leave his ideas in the hands of commentators who are not liberty oriented, who may be over optimistic about collectivist and state schemes to rectify various forms of dissatisfaction.

Amongst other things, Montaigne offers an ethic of individuality, which is not too tied to some very specific moral theory, and which is neither narrowly egotistical nor a demand for self-denial. He explores his own strengths and weaknesses with sometimes unsettling frankness to establish a form of individuality that is both affirmative and self-questioning.

Montaigne’s life work was his Essays, which are in large part concerned with a life lived through writing and through the reading of books, which inspire Montaigne’s own writing. This came fairly late in life though, after a career as a local judge, and a period of melancholy which may have been connected with the death of his friend Etienne de La Boétie, himself the author of a classic of liberty minded political thought, ‘Discourse on Voluntary Servitude’.

Montaigne spent much of  his time in a tower on the family estate, writing in a book lined study. He did not write a big continuous integrated book, rather he wrote a series of essays of very variable length, which became the large cumulative classic, Essays. The individual essays range in length from about a page to more than two hundred pages in the case of ‘Apology for Raymond Sebond’.

The title and themes of the essay just mentioned can be taken as an illustration of Montaigne’s way of writing. Sebond was minor Medieval philosopher, who seems to have been a follower of Thomas Aquinas, translated by Montaigne’s father, and accordingly the essay has an element of filial piety in its origin. However, the essay has little to say about Sebond’s philosophy as it ranges through the link with his father, the context of writing, numerous philosophical themes largely established in discussion of ancient thinkers, including animal nature, knowledge, doubt, and being.

Montaigne’s explorations in his essays, longer and shorter, are on his own account rambling and contradictory, though they are also written with great literary style and at a high level of reasoning with regard to the difficulties of arriving at consistent positions. Part of this is that his writing is about himself, what is going in his mind at the time of writing, and therefore what reflects his passing moods and ideas.

The result is not a mess of unconnected thoughts, but a simultaneous exploration of how the mind works and the workings of the world in which the mind exists. The emphasis on the self is a confirmation of the moral importance of the individual and Montaigne is one of the major contributors to the idea that every individual perspective and every inner world matters.

The importance of every unique consciousness is expressed in a revulsion at cruelty, in the use of state power, or in any other kind of context, which is both horror cruelty at others and despair at futile forms of self-sacrifice. Our regard for the world created by someone else exists together with our own determination to prudently preserve  our own world of experience.

There is self-criticism in Montaigne’s account since he had been a judge and was very aware that a perfectly just judgement was not always possible. The judge has duties to follow the letter of the law and the history of interpretations of that law, which do not always harmonise, so undermining the idea of perfect justice. Furthermore, both these requirements may often prevent a judge from acting according to inner conviction about the relevant facts of a case and the moral evaluation of them.

He was painfully aware that the poor tended to come off worse from such constraints. In general he took some pride in an understanding of the condition of the lower classes that his father had encouraged. Though he made no claims to great generosity towards the poor, he does provide an example of thought about how state acts, and other actions, change the lives of weakest and most marginal in unintended ways.

Montaigne does not have a clear suggestion to offer on how to avoid such problems. He does entertain some utopian scenarios in which humans live spontaneously,  according to perfect justice in small self-sufficient communities without a state, and without judges, or ‘expert professionals’  of any kind. Montaigne was sceptical about medicine as well as lawyers, and was an early critic of the idea of imposing ‘rational knowledge’ on communities.

We must also be aware that Montaigne offers a utopia here, and one in which property accumulation  and communication, commercial or otherwise, between communities does not exist. He did not think that would be desirable, so does not offer a consistent non-state vision or vision of pure custom replacing law and imposed expertise. He does offer a powerful sense of how these things can go wrong and the need to temper and contain them, in a way of thinking in which every individual counts, just as nature can create anything, and even the most ‘monstrous’ creations are to be valued as part of the abundant possibilities of nature. 

In some respects, Montaigne is an enigma, and not just because of the shifting point of view he offers. He is evasive on the difficult questions of the time: Was he a republican  or a monarchist? Was he a Christian? Was he a Catholic? He adopts the pose of a moderate monarchist and moderate Catholic Christian, but there are plenty of hints of doubts and leanings towards other perspectives.

I am inclined to think he was a religious sceptic, with strong materialist leanings, and a republican at heart, but there is no certainty about this. Though his prudence on these issues partly reflects the dangers appearing to oppose the state authority and state church of monarchist Catholic France , his capacity for such elaborate and complex prudence shows a capacity for tolerance, understanding, and inclusion, that is its own message.

Hume and Humboldt

Federico Sosa Valle History, Liberty , , , , , , , , ,

Divergent dichotomies are not unusual to be found in Hayek’s writings. Besides the essay “Two Types of Mind”, we have his 1945 lecture “Individualism: True and False” on the difference between the British Enlightenment and the Continental Rationalism. Grounded in Edmund Burke’s Appeal from the New to the Old Whigs, Hayek traces the origin of true individualism to Bernard Mandeville, David Hume, Josiah Tucker, Adam Ferguson, Adam Smith and Edmund Burke himself. The XIX Century adds Lord Acton and Alexis de Tocqueville to the list. On the other hand, Hayek states that Jean Jacques Rousseau exemplifies the Rationalist individualism, which postulates isolated and self-contained individuals –whereas, for the former, the individual is determined by his existence in society. The “true variant” of individualism is the notion of “subject” of Hume’s philosophy: the outcome of repetitions, expectancies and habits. Finally, Hayek concludes his lecture with the censure to the German type of individualism, rooted in Wolfgang v. Goethe and Wilhelm v. Humboldt: the individualism expressed in the original development of the personality and defended in J. S. Mill’s On Liberty.

Notwithstanding in this 1945 lecture Hayek claims that this German individualism of self-development has nothing to do with what he regards as true individualism and it is “an obstacle to the smooth working of an individualistic system,” much later, in Law, Legislation, and Liberty, he will restate his opinion on Wilhelm v. Humboldt’s legacy.

This reconsideration of the value of liberty as the development of the unique and particular character of an individual will be acknowledge not only regarding legal theory but as well in his 1976 proposal of denationalization of currency. In his late writings, Hayek will endorse the development of the originality of character as an important trait for the competition to work as a discovery process.

The key to understand his shift onto this new type of individualism is closely related to Hayek’s involvement into the ideas of cultural evolution. The “true individualism” was important to state how a society can achieve certain order. The “Humboldt’s individualism” is needed to explain the dynamic of the evolution of that order. Hume’s notion of subject is related to the ideas of integration and convergence, to how an order may emerge. Humboldt’s ideal of self-development of the unique and original character of each individual implies differentiation and divergence. These two traits are the key to the adaptation to the changes in the environment that defines the notion of blind evolution. A social and political system that assures the development of differences has keen aptitudes to survive to the changes in its environment. At the level of the “true individualism”, individuals are made of institutions, repetitions and expectancies. But at the level “Humboldt´s individualism”, successful institutions are made of differences, divergent series of facts and adaptation.

(Originally published in http://www.fgmsosavalle.blogspot.com)

Are libertarians more intelligent than conservatives and liberals?

Brandon Christensen Liberty , , , , , , , , , ,

The short answer is “yes.”

Jonathan Haidt, a moral psychologist at NYU’s Stern School of Business, published a paper in 2012 with three colleagues exploring libertarian morality. Dr Haidt is well-known for his work on studying morality among conservatives and liberals in the US, but has become increasingly interested in libertarians (or, at least, he can no longer ignore us).

Among the factors that Haidt and his colleagues explore and compare with liberals and conservatives is intelligence, or at least one common measure of it:

The Cognitive Reflection Task is a set of 3 logic questions that have correct and intuitive answers. Correct answers on these questions is said not just to measure intelligence, but also to measure a person’s ability to suppress an intuitive response in service of the cognitive reasoning required to solve these problems.

[…]

Results.

Table 3 shows that libertarians find the correct answers to these questions at a slightly higher rate than liberals and moderately higher rate compared to conservatives (also see Figure 4).

Interpretation.

The cognitive reflection task provides a behavioral validation of the hypothesis that libertarians have a more reasoned cognitive style. In our dataset, this measure inter-correlates with both Need for Cognition […] and Baron-Cohen Systemizer […] scores, with libertarians scoring higher than both liberals and conservatives on all three measures. Taken together, a convergent picture of the rational cognitive style of libertarians emerges.

Although the Cognitive Reflection Task is just one test among many that attempts to measure intelligence, and although I am not a big believer that intelligence tests are any good at detecting intelligence (they are, however, great for analyzing structural issues within a society or across different societies), it’s hard to argue with the results: Libertarians score higher on intelligence tests than either liberals or conservatives. Here is the paper. I’d be very interested in reading through more literature that deals with this, but libertarians are new to a lot of scholars (which is why Haidt’s “common-sense” approach is being considered groundbreaking for including libertarians).

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You don’t really need to read the paper though. Dr Amburgey, the house liberal of this blog, explains well why liberals tend to score slightly lower on intelligence tests than libertarians. Here, for example, is Dr Amburgey trying to tell me that the CIA is not really arming rebels in Syria if it goes through proxies like Qatar and Saudi Arabia. It’s an intelligent response, to be sure, but a libertarian – slightly more superior in his cognitive abilities, according to science – knows better.

Notes  On Liberty‘s house conservative*, Dr Delacroix, amply demonstrates why conservatives are not in the same league as liberals or libertarians.

With the fact that libertarians are more intelligent than liberals and conservatives in mind, I’d like to take a moment to a) bask in the glory of it all, and b) go back to Rick’s question about the One Big Change that I’d like to make.

I think that there is a way to incorporate open borders into a One Big Change-style reform while also leaving room for other improvements such as financial competition in the markets (rather than between governments) and competing tax regimes. I’d dig deeper and go a little more structural. I’d federate the entire world, and I wouldn’t make the federation out of the current agglomeration of nation-states, either. I would destroy the states currently in place and federate the administrative units that currently operate underneath the nation-state.

This, I think, would do a great job of incorporating open borders (everyone is part of the same federal union now), financial competition (no more national banks), tax regimes (you can more easily vote with your feet), and a common legal system that protects individual rights such as private property and freedom of religion.

*Dr Delacroix is, of course, a libertarian. He just calls himself a conservative out of spite for liberals, and because he mistakenly thinks of himself as a paternalistic defender of the common man from Leftist condescension and aggression.

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Polystate – book 3

Rick Weber Books, Law , , , , , , , , ,

This is my nth response to Polystate and covers the third and final portion of the book (for the 1st through n-1th responses see here, here, and here).

As a quick reminder, the purpose of this book is to consider a possible political structure where individuals choose their own government (“anthrostate”) and these governments operate in the same geographic area (under a “polystate”). This is in contrast to the current system of geographical monopolies on coercion (“geostates”).

Book three attempts to identify insoluble problems with the idea of a polystate. The first problem is the potential for bureaucracy explosion (no, not that kind). A greater (which is to say any) degree of customized service in our current government would surely come with increased costs. There may be technological solutions to this problem, and competition between anthrostates would surely add pressure to get around these costs. In any event, the administrative questions are actually quite interesting. I suspect that many government services would end up moving back into civil society and private markets and the result would be lower monitoring costs in the case of civil society (e.g. for social security through mutual aid societies), and greater use of specialization and innovation in the case of market goods (e.g. for safety standards).

Another big one is the importance of “sacred locations.” If we had always lived in a polystate, Jerusalem might be considered a state of mind. But in the world we live in, it’s a geographical location, and different groups want it for themselves. A market with private property allows these groups to express the importance of this location by outbidding others for its purchase, but such a system is likely not good enough for some members of the relevant groups, and it’s plausible that violence could be resorted to. At the risk of sounding like an insensitive social Darwinist… maybe that’s not the worst possible outcome?… But certainly still a bad, though the root problem is the beliefs of those people; determining which political structure (all of which have costs and benefits) is “best” is an interesting question.

I think the biggest area of potential contention (by non-libertarians) is demonstrated by the issue of gun control. One anthrostate’s gun control is meaningless if it coexists with another that doesn’t have gun control. In other words, a polystate is less polycentric confederacy and more anarchist default plus an odd contract structure for particular firms. This leads to the final problem: transition.

The epilogue discusses the “issue” that the proposal is for a minimal polystate. We can think of this as a contemplation of federalism. This is a thought experiment in radical federalism that is so far down the spectrum of possibilities that it puts the onus of governance on the individual. In many ways, discussions by libertarian political economists can be thought of more as discussions of federalism than discussions of liberty; I think it’s worth thinking about the connection between federalism and freedom, as well as different potential forms of federalism.

Here are my overall thoughts: The book presents an interesting thought experiment and the author does an excellent job of providing well thought out analysis without going overboard. There is plenty to think about, and plenty more discussion to be had (note: read this book with friends and discuss it over beers). ZW had a choice of going into more detail and making a stronger case, or going into less detail and leaving more of the thought experiment to the reader. I think he perfectly balanced these two goals.

Note: an ungated version of that last link is available here. The article is “Afraid to be free: Dependency as desideratum” by James Buchanan.

Antes do feminismo existe o indivíduo. E o que ele pensa?

Claudio Shikida Books , , , , ,

Outro trecho do ótimo Rational Optimist, do Matt Ridley:

When shown a photograph of an attractive man and asked to write a story about an ideal date with him, a woman will say she is prepared to spend time on conspicuous pro-social volunteering. By contrast, a woman shown a photograph of a street scene and asked to write about ideal weather for being there, shows no such sudden urge to philanthropy. (A man in the same ‘mating-primed’ condition will want to spend more on conspicuous luxuries, or on heroic acts.)

Ou seja, a psicologia evolucionária nos mostra que homens ou mulheres (ou qualquer outra coisa no meio destes dois aí) que pense, não o faz conforme a doce visão romântica e engraçada das crônicas publicadas no jornal de domingo. Não, antes disso, existe um belo de um auto-interesse.

Por exemplo, isso significa que aquela mulherada toda na passeata não pensa apenas em termos benevolentes, sob um suposto “altruísmo” (cuja discussão nos mostra ser um conceito para lá de falho e enganoso…).

Claro, continuo recomendando o livro.

Shopping in communism versus capitalism

Tibor Machan Books, History, Liberty , , , , ,

In a narrative portion of his latest (and characteristically riveting) novel the author has written the following sentence that prompts me to wag my finger at him a bit. “Now it was a Western-style shopping mall stuffed with all the useless trinkets capitalism had to offer…” Daniel Silva, The English Girl (2013). The sentence reveals something very important about capitalism as well as Silva’s apparent failure to understand it.

Silva was contrasting the Soviet style, drab, grey shopping center with the more recent type that have been springing up in Russia and the former Soviet bloc. Yet instead of showing appreciation for the mall with its great variety of trinkets, which include both what he can consider useless and the useful kind, he appears to show disdain for it.

It is precisely the fact that such malls include thousands of trinkets, some useful to some, some not, that makes capitalism so benevolent. Unlike the Soviet Union and its satellites, where only what the leadership deemed to be useful got featured in shopping malls (such as they were), in Western-style malls millions of different individual and family preferences are on display and for sale, aiming to satisfy the huge variety of tastes and preferences.

I recall many moons ago there was a fuss about the popularity of the Pet Rock! It was — may still be — a trinket sold as a novelty item. I remember defending it from its disdainful, snooty critics, arguing that there may well be a few people for whom it would be suitable gift.

Say your grandfather worked in a mine or quarry and now on his 80th birthday you want to get him something not quite useful but meaningful! He has everything useful already, so you pick the Pet Rock for him. It would make a nifty memento! Might even bring tears to his eyes.

For millions of others it would indeed be a “useless trinket” but not for old granddad. And for every other item that author Silva may consider useless, there will be someone who finds it touching!

That is precisely what individualism implies. Something Marxists cannot appreciate since for them only what advances the revolution counts as useful. Individuals as such, with their idiosyncrasies, do not count for anything! And capitalism rejects this misanthropic doctrine, which is why the enormous variety of goods and services is part of it while under socialism and communism only what is proper for the revolution makes sense to produce!

I wish Mr. Silva had indicated some of this as he derided those Western-style shopping malls. Even if he cannot find something useful for himself in them, he can at least appreciate them as contemporary museums of possibilities.

From the Comments: The four broad pillars of the market-based economy

Brandon Christensen Comments , , , , , , , , , , , ,

NEO’s response to my musings on decentralization in Africa is worth highlighting:

It strikes me , Brandon, that one of the impediments here, there may be others, I’m no expert, is that the nascent US was composed mostly of literate folks with a (at least somewhat) common outlook that specified above all honesty and a “government of laws, not men”. I would also state that this is a good bit of our problem now.

This is a great observation. An anthropologist by the name of Maya Mikdashi recently wrote an article on the effects of market-based reforms in the Middle East. She essentially argued that the market-based reforms assume that only a certain type of individual can successfully participate in the market economy (stay with me here): the rational, autonomous, freedom-seeking, and legally-protected-as-an-individual type. Over the past two decades, as more states have moved towards a market-based economy, we have seen the institutional and cultural rewards being reaped from this process. Instead of people who have known only poverty and want, the market-based economy has pushed individuals to seek to become more rational, autonomous, freedom-seeking, and legally protected as an individual.

Now, stay with me. The market-based economy, capitalism, has four broad institutional pillars that it needs to thrive: private property, individualism, the rule of law, and an internationalist spirit. From these pillars come the fountains of progress that the West has come to enjoy over the past 300 years. While I doubt she realizes it, Mikdashi is simply echoing the writings of the great classical liberal theorists of the past three centuries: institutions matter, and they matter a lot. A big point both Dr. Ayittey and myself have been trying to make is that the institutions necessary for progress and capitalism are already in place in the post-colonial world; when I was in Ghana doing research one of the things I always asked farmers is where they got their property titles and they answered “the chief.” I asked them why they didn’t go through more official routes to obtain their property titles (i.e. through the state), and I’m sure you can finish the Ghanaian farmer’s answer for him.

The fact that most, if not all, citizens of the new republic desired the rule of law is one that cannot be stressed enough, and it is definitely one of the reasons why we have grown so prosperous, and answers why we are in trouble today. However: Africans don’t desire the rule of law?

Path Dependency and the Republican Party

Michael Adamson Current Events, Politics , , , , , , , , , , ,

Let’s apply path dependency to the plight of the national Republican Party and see where it takes us:

Writing in Fortune in the run-up to the 1962 congressional elections, Max Ways asked, “Is Republicanism a Losing Cause?” Arguing at the height of JFK’s popularity that there was nothing wrong with the party’s two main convictions, namely that individual liberty is best served by a strong, yet limited, federal government, and that “market capitalism is a beneficent force in the world,” Ways insisted that Republicans would never “reinvigorate their party so long as they let the Democrats set the terms of battle.”

After a drubbing in the 1964 election, the party was able to set the terms of battle as America’s cities burned and the war in Vietnam headlined the evening news. In Ronald Reagan, the party’s reinvigoration was complete. His ability to communicate the party’s convictions and win elections suggested that Republican dominance of the White House might be sustained. It wasn’t. But even in the aftermath of defeat, in 1992, the party could take solace in Bill Clinton’s declaration that the era of Big Government was over. Perhaps the party had truly won the battle of ideas.

But now the Republican Party has come full circle, and is again in crisis, having suffered defeat in the popular vote in five of the past six presidential elections. As was the case in 1962, there is no end to prescriptions for saving the GOP. To the accumulating heap of advice, I add this to the pile: Consider path dependency before formulating policy, conducting politics, and making appeals to voters.

California’s Republican Governor Arnold Schwarzenegger famously promised to “blow up” the boxes of a bloated government in Sacramento—and then not much happened. At the national level, Republicans have been promising to repeal, dissolve, and defund laws, agencies, and programs since the 1930s, with little overall success, notwithstanding the odd victory here and there. The yearning to begin anew may be alluring, but there ain’t no going back.

In rhetoric, Republican Party leaders still call for ratcheting back Leviathan, at least on the economic front. Yet, just as Governor Schwarzenegger did, they falter when it comes to actually blowing up the boxes of government. Republicans make poor revolutionaries. At the same time, they seem to have eschewed democratic politics as a means to their ends. Perhaps, in their view, playing politics would constitute an exercise in making “socialism” more efficient, in which they allegedly hold no interest. But by failing to reconcile ideas and ideals with path dependent history, the party is becoming ever more out of touch.

Gaining an appreciation for path dependency may help the party connect with voters: a prerequisite to articulating effectively a vision of a political economy based on individual liberty, limited government, and market capitalism. After all, if no one is listening, it doesn’t really matter what you might be saying.

Another problem: It’s rather difficult to figure out what the Republican Party stands for these days. Since the 1980s, its calls for racheting back Big Government have been long on promising a return to some ideal state and short on mapping a pragmatic path toward reining in the actually existing state. Interestingly, the rhetoric heats up when the party is out of power, casting doubt on the sincerity of those spouting it. When they have occupied the Oval Office, Republicans have had no less a penchant increasing the size and scope of government than the Democrats they accuse of being enthusiasts for socialism. The Bush administration used the crisis of 9/11 to increase government surveillance of private citizens and expand Washington’s interventions overseas. The crisis of the Great Recession served as occasion to bail out Wall Street. Indeed, in economic terms, Republicanism has come full circle, not from the free soil, free labor, and free men days of Lincoln, but from the Gilded Age. Where the rubber hits the road, that is, in terms of implementation, there is little evidence that the Republican Party holds individual liberty, limited government, and market capitalism as core convictions. But let’s stipulate, for the sake of this post, that Republicanism at its core remains grounded in the two main convictions identified by Mr. Ways.

So how might a consideration of path dependency help to right the listing Republican ship?

In a previous post, I applauded Daron Acemoglu and James A. Robinson for their effective deployment of path dependency in Why Nations Fail: The Origins of Power, Prosperity, and Poverty. They showed that “critical junctures” that disrupt the existing political and economic balance in society launch nations down their respective dependent paths. And once embarked on a dependent path, the weight of history makes it extremely difficult for a nation to change course.

In America, as Robert Higgs has shown, two world wars, with a great depression sandwiched in between, constituted the critical junctures—or critical episodes, as he calls them—that resulted in an immense expansion in the scale and scope of the U.S. government. With the passage of time, the American people have accepted most aspects of Leviathan—especially when it comes to social insurance—as the norm. In Higg’s view, there is no going back because the federal government’s responses to successive crises engendered a sea shift in ideology among the people. Writing in 1987, Higgs doubted that the Reagan Revolution would live up to its billing. And he was spot on.

For an intraparty conversation on the appropriate scale and scope of government to be productive and persuasive, it ought to begin with coming to terms with the state as it “really is” and reflecting on how it came to be (including the many contributions of all postwar Republican administrations to expanding said state).

Take Social Security. Opposed on the Right, it was passed in a form that didn’t please the Left. But over the years, Social Security expanded in scope and size under Democratic and Republican administrations alike. It’s now been around for more than 75 years. Talk of entitlement reform as Baby Boomers age, at least in terms of assessing, funding, and perhaps adjusting future liabilities? Absolutely. But apocalyptic talk of Social Security’s impending bankruptcy as prelude to overhauling this mainstay of middle-class entitlements surely has lost more votes than it has gained. And to what end? Leaving aside the question of individual liberty, replacing mandated contributions to a government plan with mandated contributions to private ones introduces risk for which future retirees seemingly have no appetite. Path dependency does not mean that all doors to reform are shut for all time. But Republicans have little hope of blowing up this box.

So, what to do? First, acquire a deep appreciation for the path dependencies embedded in America’s laws, regulations, policies, and political institutions. Use the exercise to identify potentially winning issues that align with core convictions, as stipulated. Then embrace the democratic process as a platform from which to win hearts and minds and accomplish realistic goals.

The Triumph of Liberalism Over Socialism

Brandon Christensen Current Events, Liberty, Politics , , , , ,

The Economist has a great piece on France’s current socialist government and the scandal of wealth that has recently erupted there. From the report:

Now the Socialist president’s new disclosure rules reveal that seven of his ministers, including his prime minister, Jean-Marc Ayrault, are millionaires.

The French are discreet about money and flinch at ostentatious displays of wealth. So the new rules have prompted much discomfort, with ministers given only a week to declare their wealth. On April 15th Laurent Fabius, the foreign minister, who comes from a family of art dealers, duly declared over €6m ($7.9m) of assets, including a flat in Paris worth €2.7m and two country houses. Michèle Delaunay, minister for the elderly, reported €5.2m of assets, including two properties in Bordeaux and two houses in different south-west resorts. Michel Sapin, the labour minister, declared three country houses, some large tracts of farmland and a flat in Paris, for a total of over €2m. Even Mr Ayrault, a former schoolteacher, is a millionaire, with two properties to his name.

Other details raised eyebrows. Cécile Duflot, the Green housing minister who makes much of taking public transport, owns two cars, neither of them electric. Mr Fabius, despite his millions, has a €30,000 overdraft. Arnaud Montebourg, the left-wing industry minister, owns three properties and a Charles Eames armchair worth €4,300. French Socialist ministers turn out to be keen property investors; almost none holds shares.

Mr Hollande hastily devised the new rules after his former budget minister, Jérôme Cahuzac, had confessed to lying about a secret foreign bank account. Until now, only the president had to publish his wealth. Mr Hollande’s 2012 declaration included two flats in Cannes and a villa nearby, valued in all at nearly €1.2m, just under the threshold at which France’s annual wealth tax kicks in.

Now the president wants to extend the disclosure rules to all of France’s deputies. This will be tough. Even Claude Bartolone, the Socialist parliamentary speaker, denounced the exercise as “voyeurism” and expressed fears of the advent of “paparazzi democracy”. And Jean-Luc Mélenchon, a fiery hard-left European deputy not bound by the rules, mocked them by revealing on his blog his height and weight, and stating that he owned no paintings, cars, yachts or horses—and did not dye his hair.

Be sure to check out the graphic, too. The reality of the world today is that socialism is truly dead and done. Something else – equally reactionary – will arise in its place to challenge the liberal order’s peace and prosperity, but for the next few decades the world will know nothing but relative calm as it enjoys the benefits brought about by individualism and world trade.

When a new collectivism arrives to challenge liberalism, you can be sure that it will look very much like the collectivisms of old. Do you know what collectivism looks like?

Economic Rationality

Fred Foldvary Economics, Liberty , , , , , , ,

[Cross-posted at the Foldvarium]

The concept of rational action is a frontier of economic theory. The new field of behavioral economics combines economics and psychology to analyze actions that seem to be irrational. For example, people value health and long life, yet they smoke and eat unhealthy food. A related field, behavioral finance, examines psychological and emotional traits that prevent people from making wise investments. Perverse psychological biases include anchoring to past prices and facts, the bias of weighing recent events too highly relative to the more distant past, being overly confident in one’s abilities, and following the herd to a cliff.

Neoclassical economics often assumes that people are purely self-interested and always seek financial gain, and that therefore altruism is irrational, whereas as Adam Smith and Henry George wrote, human beings have two motivations: self interest and sympathy for others. Since people get satisfaction from serving others, it is incorrect to label altruism or actions based on subjective views of justice as “irrational.”

The Austrian school of economic thought has a different perspective on rationality. The Austrian economist Ludwig von Mises envisioned human action as inherently rational. A person has unlimited desires and scarce resources. Human beings economize, seeking maximum benefits for a given cost, or minimizing costs for a given benefit. At any moment in time, a person ranks his goals, ranging from most to least important. He chooses the resources to achieve the most important goal at some moment, then the second most, and so on, until his gains from trade have become exhausted. This is the inherent rationality of human action. Continue reading →

Sardines at Midnight

Warren Gibson Economics , , , , , , , , , ,

Sardines at midnight? If the mood should strike me, I can zip down to the local Safeway store here in Belmont, California, which is open 24/7, and be back with a can in 20 minutes. My biggest problem would be choosing from among Thai, Canadian, Polish, or Norwegian sardines packed in water, olive oil, tomato-basil, or soybean oil.

So what? It’s darn near a miracle, that’s what, and would seem so to most inhabitants of today’s world and everyone in yesterday’s world. Leonard Read’s phrase “The Miracle of the Market” was only a slight exaggeration. I won’t attempt to describe how markets miraculously motivate and coordinate the actions of the thousands of people who cooperate in providing me with sardines. Nobody can do that better than Leonard Read did in his classic “I, Pencil.” If for some reason you haven’t read it, stop now and do so.

The increased quantity and quality of the conveniences available to us are really amazing. We should stop to think about them from time to time, paying special attention to the incentives that brought them about.

I have vague memories of the Fisher Brothers grocery store where my mother took me around 1950. The place was tiny and the selection limited. Looking back, I wonder about its cleanliness: The owners kept sawdust on the floor to soak up spills. Later they built a supermarket that was much larger but still only a pale precursor of today’s Safeway. A mix of union coercion, government regulation, and perhaps just plain custom kept all supermarkets closed after six p.m. Monday through Saturday and all day Sunday. A working woman had to scramble to get her shopping done before closing time or join the mob on Saturday. Continue reading →

Leaving the Left: Three Dangerous Features I Left Behind

Brandon Christensen Current Events , , , , , , ,

The blatant hypocrisy, the obstinate ignorance and the penchant for authoritarianism within the American Left today are the three reasons why I left the Left in the first place. Riffing off of my recent post on Leftist thought and its major deficiencies, I thought I’d point out a few more recent examples.

Remember, Leftists by and large don’t realize that what they are doing is a) hypocritical, b) ignorant, and c) authoritarian. It is, as Brian Gothberg pointed out, more of a cognitive block than anything. However, there is really no excuse for this cognitive dissonance once it has been explained. Perhaps I need to work on doing a better job of this, but I suspect, as does Dr. Delacroix, that most of it is simply obstinate ignorance and a failure by Leftists to actually read what their opponents are writing.

Writing over at EconLog, David Henderson points out the blatant hypocrisy of the Left in regards to freedom of speech. He draws readers to the attention of calls for solidarity by Leftist academics blogging at Crooked Timber (it’s to the right, on our blog roll, and has been for quite some time) for one of their own after he was targeted by Right-wing groups for his vile thoughts on the NRA’s CEO (a Mr. Wayne LaPierre). Henderson writes: Continue reading →

Is Christianity Radical?

Brandon Christensen History, Religion , , ,

This is a rhetorical question, of course, but one that I don’t think is taken seriously enough in the West anymore.  A lot of this has to do with the fact that factions within Christianity have given this religion a very bad name over the centuries, as has the work of left-wing intellectuals to discredit this good religion’s name and accomplishments.

Without going into too many details, I think it would be good to take a step back and view where most of humanity’s scientific, intellectual, and economic progress has taken place over the last five hundred years.

On top of this remarkable feat, I think it would be safe to assume that Christianity also has provided the room for a vast array of religious sects and altogether different religious beliefs to flourish under its domain.  Just think of the influence that Atheism has on today’s Western society.  Although I consider Atheism to be a branch off of Judaism (and as such, a fraternal religion to Christianity), it would not have been able to flourish or exert the influence it has today without the extensive influence of Christianity on the thought of the West’s greatest thinkers over the past 800 years.

And just think of the influence that Protestantism has had on  not only the West but the whole world over the past 500 years as well.

But what is it specifically about Christianity that makes it so radical?  Is it the focus on the individual?  Don’t Daoism and Buddhism also stress individual importance?  The focus on Jesus of Nazareth’s teachings?  Or is it, as I suspect, the fact that Christianity harbors a tone of dissidence about it that is unrivaled among the other large religions of the world?  I think that a strong case can be made for a general mood in Christianity’s doctrines that stress the importance of disobedience.

What do y’all think?  I’d love to hear your thoughts on the matter!

Libertarian Internationalism and the Problem of World Government

Brandon Christensen Law , , , ,

Recently, I posted some musings on the writings of many libertarian intellectuals concerning world government. It is important to distinguish, really quickly and in blog form, that libertarians are internationalists, and internationalists are individualists. Indeed, the only logical conclusion of individualism is internationalism.

When libertarians speak of world government, though, we are not speaking of economic planning as has been undertaken by national governments (vigorously and largely unopposed) since the turn of the 20th century. Indeed, Hayek saw the problems we now see with supranational economic planning in his 1944 book The Road to Serfdom: Continue reading →

One Sure Thing About Globalization – The American Motion Pictures Industry World Hegemony Part 5

Jacques Delacroix Economics , , , , ,

[Editor’s note: this lecture was delivered to the Leavey Institute of Santa Clara University in 2003. You can find it reproduced in whole here]

The Virtuous Global Effects of American Motion Pictures Hegemony

If one concedes the possibility that screen products generate or encourage violence, one must also accepts the possibility that they may affect behavior in socially desirable ways. (One can’t have it both ways: Television and, by extension, the cinema are either impotent or they may exercise a virtuous influence, as well as a pernicious one.) Thus, Curtin (1999) argues that satellite television circulates globally beneficently subversive (i.e. non-traditional), images of femininity, and therefore, alternative ways of being a woman. A moving testimony comes from the Albanian novelist Ismail Kadaré (1999): During the long night of Albanian communism (Albania was the most isolated country on Earth for forty years. Its paranoiac regime ended up cutting off relations with all countries except North Korea), Kadaré comments at length on how frequent exposure to garden–variety Western television courtroom drama ultimately induced among Albanians a distaste for personal blood feuds as old- fashioned or un-modern.

So, I pose the question: What virtuous influence may the ubiquitous American movies have on the rest of the world and, in particular, on the poor and on the downtrodden everywhere?

Even if one subscribes to the idea that movies don’t do much directly to alter either the values or the behavior of viewers, they inadvertently carry factual information, in their settings, as well as in the mundane aspects of their plots. I don’t see how some of that information cannot cumulatively have a liberating effect on those who live under less fortunate circumstances. American movies are shot mostly in the US (sometimes in Canada).They are directed mostly by American directors (or by Americanized Brits). Although Hollywood is one of the world centers of political correctness and of left-wing piousness, Hollywood films cannot help but convey to global audiences important realities of American life (and generic features of life in Western, secular, democratic, capitalist societies, in general). Among these: Continue reading →