- Art and exile in the Third Republic Hannah Stamler, the Nation
- Spending on infrastructure doesn’t always end well Richard White, Conversation
- Kabul and Chicago NEO, Nebraska Energy Observer
- The price of Tucker Carlson’s soul Andrew Sullivan, Weekly Dish
It could happen that a government feels very comfortable collecting a certain amount of money in traffic fines for crossing a red light. For example, the fine amounts to $1,000 – and the probability of application is 1%. In this way, drivers have little experience of having been fined despite the fact that they know better than the government itself that on numerous occasions “they crossed in the red.” Compliance with the traffic light becomes purely optional, left to the moral criteria of each driver and the immediate conditions of time, people and place that he perceives at the time of crossing (many or few pedestrians on the streets, cars crossing on the other side of the road). the street). If a fine of $1,000 is interpreted as a risk of $10, it is not necessary to have great reasons to decide whether or not to violate the norm. However, 1% of those who crossed with the red light did indeed receive a fine of $1,000, to be executed, let us suppose, by the public authorities on the occasion of renewing the driving license, under penalty of denying said renewal, some years after the violation occurred (with which, the present value of said fine at the time of the event would be even lower). With a minimum expenditure of resources, this particular government would achieve a substantial fundraising, since also the number of transgressors and fines in absolute terms would be much higher than under the circumstance of a greater application of the norm. However, the social purpose of the repressive system is not fulfilled: fines applied in this way do not have a dissuasive effect that contributes to ordering traffic and guarantees the safety and physical integrity of passers-by and drivers.
This is how this “hypothetical government” finds itself in the following trap: the low application of the norm causes that the regulation destined to order the traffic is not effective. In our example, it is common for cars to not respect the red traffic light and consequently accidents occur, resulting in the crossing of streets, both for pedestrians and drivers, dangerous and a source of large losses for individuals. But, at the same time, such an ineffective system to control traffic not only finances itself with fines, but also generates a surplus that represents a source of income for the government to cover other types of expenses. Of course, accidents and danger on the public highway are costs to be assumed by the government and society, with which such a de facto collection system is very likely to be highly inefficient, since it ultimately generates net losses or losses for the government or for society or for both.
However, if a ruler decided to invest resources to increase the degree of application of fines for violations of traffic regulations, it would be found that, in the short term, such a decision would lead to financial loss. Such would be the costs and consequences of increasing the level of application of the rules: if technological devices such as cameras were installed, with expert computer systems that processed the information properly, not only in terms of speed but also in terms of precision on the identity of the offending car, the fines would reach the owners of the vehicles a few days after the occurrence of the offense and the process of discharge and execution of the fine was relatively agile, the drivers, in a short time, would become much more scrupulous in the face of to a traffic light. With all security it could be said that accident rates would drop drastically, resulting in a direct benefit for society and direct and indirect benefits for the government. However, there is an element at the level of government incentives to take into account: obtaining a higher level of regulatory enforcement requires a greater investment of resources and, likewise, will likely result in a drop in the aggregate collection of fines, since it will be processed a greater number of fines for an offense actually committed, but this will generate a change in behavior on the part of the public that will reduce the number of infractions and, consequently, the number of fines in absolute terms.
Different degrees of law enforcement
Law enforcement systems range from ideal types of pure blind and automatic rule enforcement to pure discretion. The ideal of automatic law enforcement denies the reality of errors, the fragmentation of knowledge of special circumstances of time and place, and information costs. Meanwhile, complete discretion is the very negation of the law as abstract and general normative statements. However, defining both poles, the first factually unrealizable and the second contradictory in itself, allows us to identify the trend that characterizes the various legal systems given.
Likewise, information costs and discretion are variables that determine the degree of law enforcement. Both the criminal sanctions and the sentences to compensate damages depend to a large extent on questions of proof and evidence about the facts contained in the norm as a condition for the application of the legal solution envisaged. Likewise, the law itself imposes limits and criteria for collecting and assessing evidence, such as due process guarantees, which include the right not to testify against oneself and the inviolability of the person. Therefore, when a rule provides, for example, a fine of $1,000 – for the offender, the deterrent of said consequent depends on the degree of probability that the legal system will identify the infraction, the person responsible for the infraction and be able to prove said fact before the courts in a process supervised by the offender, who may present his defense and offer his own evidence.
Continuing with this example, if the probability of being fined is 80%, then the fine represented by the eventual offender is reduced to $ 800. Suppose then, that a driver needs to get to work on time so that the day is not deducted, which would mean a loss of $900. Then, the person in our example will maximize his choice if he violates any traffic rule, assuming the risk of losing $800 – in order to avoid the risk of losing $900. Of course, if it is discovered, your gross loss will be $1,000, but your net loss will have been reduced to $100, while if it is not discovered, your gross result will be $0, but your Net result will amount to $900, since thanks to his decision to assume the risk of being fined, he avoided losing the payment for the day of work. Therefore, given the incentive system given to the maximizing agent in our example, the most rational thing for him is to assume the risk of transgressing the norm.
This elementary example suggests several conclusions. The first one is that it should not be ruled out that society itself maximizes the utility of its resources by admitting a certain range of transgressions. However, these cases are not extra-systemic, but are justified or exempted from liability, as the case may be, within the legal system. Running a red light in order to urgently take a badly injured person to the hospital is a cause of justification. Doing it on a completely deserted street in order not to be late for work could be accepted as an acquittal. In these cases we are also faced with a certain degree of judicial discretion, in order to weigh the legal meaning of certain facts and circumstances as justifying or mitigating responsibility. But another issue related to this is to recognize that the agent himself has a higher level of information regarding his own circumstances than that of any other external observer, which allows him to make better decisions attentive to his level of immediacy with the facts. Finally, society itself also organizes itself spontaneously around a certain margin of extra-systemic regulatory breaches: in the example mentioned, society as a whole will maximize the utility of its resources if the offender arrives early at work, at the risk of paying a fee. penalty fee; while the traffic fines will have as their real destination those drivers who are not pressured by such an urgency, in which case it is more socially beneficial that they comply with the traffic regulations.
The latter brings us to another question, of singular relevance, which consists in defining the distinction between a liberal legal system and a police one. Legal systems that recognize the value of human dignity and are organized around a principle of autonomy of the will give each individual the power to decide whether to transgress certain norms at the price of assuming their consequences. Instead, police systems seek to prevent each individual from making such a decision, for the sake of certain collective values, such as security or mere compliance with the orders issued by the public powers. Of course, even in liberal legal systems, values such as the protection of human life and public safety entail certain mechanisms and norms for crime prevention, but always considering that these mean an injury to individual freedoms, not an absolute public authority.
Finally, although without definitively exhausting this debate, one characteristic of particular systemic relevance deserves to be mentioned, on which it will have to be discussed in greater depth: the relationship between the decision to increase the degree of application of the norm or to increase the threat of punishment, in order to achieve a certain degree of compliance by citizens.
- Communist China’s dream of total information Arunabh Ghosh, Aeon
- The romance of American Communism Hannah Gold, Commonweal
- The Last Utopians: Four late-19th century visionaries Robert Greer, History Today
- The role of science in Enlightenment Universalism Nick Nielsen, Grand Strategy Annex
- The Use of Knowledge in Society F.A. Hayek, American Economic Review
- On conservative nationalism and foreign policy Emma Ashford, War on the Rocks
- Europe’s ‘solidarity’ crumbles in the face of a crisis Kai Weiss, CapX
- Bigger Brother: surveillance capitalism Tim Wu, New York Review of Books
- The inverted anthropologist Arnold Kling, askblog
- Dishonesty is a core nationalist value Scott Sumner, EconLog
- What does the superhero craze say about our own times? Iwan Rhys Morus, Aeon
- “The ant queen is not actually a central planner.” Rick Weber, NOL
Steve Jobs, Elon Musk, Bill Gates, John D. Rockefeller, and so forth and so forth. The list of successful entrepreneurs who have become household names is long. To an extent they are the heroes of capitalism, they succeeded, often against all odds, though often with crucial help of far more unknown others, yet they did it and changed whole industries, if not the lives of all people on the globe.
Capitalism is about freedom, to have the liberty to start a business, to start selling a new product or new service. Or if you’re a big company: the freedom to buy somebody’s else’s idea, or to invest huge amounts into research, development, and/or (re)design. It is one of the most important pillars of our civilization, this process built on economic freedom, trade, specialization, barter, openness for odd things or tolerance for people who venture into new directions. Despite many setbacks, opposing ideas and much room for improvement, all around the globe, it still all adds up to what we are now: the richest and most healthy people in the world of all times. And this is not meant teleological, it is certainly not the end of the development, there is more to come, of course.
However, capitalism is built on failure. It is only in a limited number about the success stories, in far more cases it is about hard failure. For every success there are many more failures, people who went bust, companies that did not make it. In the US this is a fact more known and far more accepted than in Europe. Here, if you went broke, you would be indebted for the rest of your life and seen as a social failure as well. Happily, that stigma is not as strong as it used to be, but it is sure not out of existence either.
Therefore, the true heroes of capitalism are those who fail. The men and women who put in their life savings, or take a big loan, to start a business, or take over a franchise, or what have you. Working their ass off, taking risks, without any sight on a certain reward. Also, at least here in The Netherlands and surely elsewhere too, without the social security that employees may count on.
Still, they go for it, they chase their dream, to remain independent, because they hate to work for a boss or manager, because they believe in their great idea, because they want to get rich, or a combination of these elements. And then they fail, have to fire their personnel who depend on them, they can’t pay the bills anymore, file for bankruptcy, and have to accept that their dream is over.
That is hard. I want to congratulate them though. Because without them, our capitalist system would remain static, since no new ideas would drip into the economy. In short: capitalism would grind to a hold. So thank you, all you failed entrepreneurs, for putting in the effort, for trying and working hard. You are true heroes.
There is a thin line between the abstract model of “natural selection of institutions,” its instantiation in an imaginary example that interprets it and the application of that theory to interpret historical experience. The latter does not test the model, but is the result of the organization of the record of events around this interpretive model. The instantiation in an imaginary example is a visualization that allows us to identify the inconsistencies in the model -if there are any- and to test general predictions about the behaviour of the variables. Such interpretations of the model assume that the rest of the variables remain unchanged, that is, the ceteris paribus condition.
If the abstract model does not have inconsistencies, i.e.: if in its imaginary interpretation, contradictory events do not arise, and, nevertheless, its explanatory or predictive power is contradicted with the experience, this does not imply a refutation. On the contrary, it is an indicator that another set of events are acting that neutralize the effects of the process described by the theory. In this case, although the theory does not achieve results in terms of explanations and predictions, it does fulfil a heuristic function: that is, it inspires new lines of research and discovery.
One such line of such lines is, for example, how politics plays out in the process of natural selection of social habits and practices. As indicated by the School of Public Choice, the regulations on economic activity that affect the distribution of corporate profits, assign monopolies, restrict imports, intervene in the market of credits and capital to favour certain activities over others, among others many cases of economic dirigisme encourage the development of practices known as “lobbying.” Investing in human capital and new technologies means an opportunity cost that will never be assumed if higher yields are obtained as a result of influencing government decisions that protect the producer from competition, or allowing the State to sell at a price higher than the market price. Therefore, if experience is indicating a low capacity for innovation, lack of initiative and stagnation, it is most appropriate to focus the observation on which incentives are acting effectively in that country.
The counterpart of the logical models is the empirical models, the latter consist of abstractions of elements that occur in reality, highlighting their common notes to obtain various classifications of such elements, and they are a simplified scheme of perceived reality. However, any system of abstraction of the common notes of a set of objects requires a prior conceptualization of such notes as defining a set or class. In order to classify diverse populations in countries, it is previously necessary to be in possession of the notion of population, for example.
On the other hand, abstract notions are not necessarily conformed by a deliberate operation of consciousness, but by the perception of series of events that are repeated and differentiated from one another, generating in the cognitive apparatus an association of diverse stimuli. Out of habit arises the expectation that from the appearance of a particular event or series of events a range of determined events will follow and not follow another range of events of various kinds. On these spontaneous classifications, articulated around the repetition of events, their differential in the system of stimuli of the nervous apparatus, and the predisposition generated by the habit of waiting and ruling out the consequent appearance of other events and stimuli is that consciousness is conformed and the cognitive apparatus of the knowledge subject.
But, likewise, those “spontaneous classifications” allow the appearance of an abstract set of functionally related notions whose ordering does not depend on a deliberate decision. These are the cases of norms with empirical observation and of what Douglass North called “informal institutions.” The value of the contribution of Friedrich Hayek in Law, legislation and Liberty consists in both the positive legal norms (deliberately created by the legislator) and the informal institutions that condition our conduct also depend for their enunciation of that abstract order of notions that it arises from pure experience.
These logical models -as they are abstract- that make up the consciousness and the cognitive apparatus of the subjects, are in permanent trial and error testing and, therefore, in continuous reformulation. It is a kind of negative feedback process in which the frustration of an expectation is corrected in the interpretative scheme of reality that the individual has, in a process of continuous readjustment. From the invariant reiteration of a certain series of events, a structure is formed that serves as a parameter to order other events of less frequency or more erratic behaviour.
To the extent that the subject continues its experimentation, the spontaneous classification system that makes up its consciousness becomes more complex, incorporating new ranges of events, adjusting its frequency and incorporating new structures. These are the relative limits of knowledge. They depend on the experimentation and the readjustment of the abstract patterns that allowed the subject to classify the events of reality.
However, knowledge can also grow in another direction: consciousness can focus not on the events that come from its perceptions but in the analysis of the classifications themselves. In this activity, the abstract classification schemes that had been shaped by habit do not apply to reality, but reflect on these classifications and extend and reformulate them, not in terms of their experience, but in virtue of their abstract speculation. This is the task of deliberately shaping the logical models to be applied to the interpretation of reality.
The elaboration of a legal theory -for example, about representation-, the description of a market structure -for example, monopolistic competition-, the outline of a sociological explanation -through the ideal types statement, to cite a case- , are situations in which the subject of knowledge does not experiment on events, but reformulates the classificatory systems that until then had arrived spontaneously. Knowledge in this case does not grow in specificity, but increases in levels of abstraction.
These are the cases in which the historian questions not only the interpretative frameworks he uses, but also the conditions that underlie these interpretative frameworks. The philosophy of science dabbled in the scientific paradigms (Thomas Kuhn), or in the research programs (Imre Lakatos), or in the great stories (Jean Francois Lyotard). The common denominator of these three concepts can be found in that they lack an “author,” they are inferences, true conjectures that we make about the framework in which a given scientific community develops tacitly.
Many interpret these currents of philosophy of science, although diverse, as relativistic, since they lend themselves to postulate that the statements of science are conditioned by the historical circumstances that serve as the frame of legitimation. There would not be a truth in itself, but a truth enunciated in a frame of reference. Another way to see it is to interpret these scientific communities structured around a set of practices, procedures, and validation rules whose origin is mainly spontaneous in a sort of “abstract discovery machines.”
In general, a series of physical devices conformed in a process of transforming inputs into exits is called a machine. But such physical devices are organized according to an abstract plane that assigns them functions for a certain process. This plane can be interpreted through mental operations without resorting to the construction of the physical machine, throwing said mental operations verifiable results; we are faced with an abstract machine. In recent times, the term “algorithm” has also been used to compare an information process that does not depend on the free will of the researchers, but consists in the follow-up of an automatic process.
In this line, Friedrich Hayek characterized competition as a process of discovery, that is, as an abstract machine that processes data and yields results that describe reality. In fact, the discovery would be the only function of a system of free competition that gives a differential over the rest of the systems. A monopoly, whose margins of profitability were controlled either by a maximum price or by a tax on profits, would be more efficient in terms of the production of a given good, than a set of small producers without market power and without scale. The scale of the monopolistic producer allows greater efficiency at a technological level than small producers competing with each other, being able to resolve economic inefficiency through regulatory or tax tools. However, in what a system of free competition is incomparably superior is in terms of the discovery process that drives its own dynamics. These are the benefits that innovation brings, as a consequence of an unanticipated system of free competition or competition, which far exceed all the supposed advantages of a regulated system.
It is this innovation that produces, most of the time involuntarily, an institutional system of free competition, called by Acemoglu & Robinson “inclusive economic institutions” – the one that allowed Hayek to characterize it as a process of discovery, in other words, as an abstract innovation machine.
This characterization of innovation processes through institutions that function as algorithms that produce new knowledge can also be extended to scientific communities and to the evolutionary process of legal norms.
This role of entrepreneurs also depends on an abstract characteristic of technological knowledge: it works in a manner contrary to that of most goods, since it is more productive to the extent that it is more widespread in the population. This characteristic of the abstract nature of technological knowledge is related to the phenomenon of the combination of skills (matching of skills): the negative side of creative destruction lies in substitution phenomena (a computer program of inventory management increases the productivity of work saving the salaries of the army of employees who used to carry them with pencil and paper), but the positive side comes from the phenomena of complementarity.
As William Easterly exemplifies, the cardiac surgeon will be more productive in a first world hospital, where he will have specialized nurses, other qualified doctors like him, a sophisticated system of hospital administration, and so on, being the only cardiac surgeon in a hospital. city of the third world, where it does not have professionalized nurses, nor the help of other medical colleagues, working in a hospital in which he himself has to deal with administrative issues. If there were only substitution relations, it would be convenient for a doctor to practice his profession in the most remote place possible. However, as relations of complementarity of knowledge exponentially increase the productivity of the professionals involved, the doctor will find it more convenient to practice in a health center that has the largest number of doctors and paramedics possible.
The latter does lead to the phenomenon of “traps”: any rational agent, who maximizes the utility of their choices will be discouraged to deepen their studies if they perceive that they can not give any use to their education. There are the cases in which a person discovers that in his country there is no technology or the necessary number of professionals to develop a specific activity, or that, existing, you will find prohibited the exercise of their profession based on restrictions regarding their race, caste, social class, sex, etc. Since, rationally, a person who is included in a particular group under which he will be found forbidden or will be hindered the exercise of his profession, he will find as the most rational of their alternatives to abandon their studies, so that their chances of progress will no longer be limited only by legal or social barriers, but because of their lack of suitability for high-paying functions. Such are the so-called “poverty traps.”
There are also wealth traps. There are those cases in which the individual knows that he is within a favored group or in which he knows a large number of professionals and, therefore, invests time and money in his education because he knows that he has high chances of success, which will then be confirmed. Obviously, such phenomena of divergence generates another problem, addressed both by Easterly and by Daron Acemoglu & James Robinson, which is that of polarized societies.
Easterly affirms that it is the exchange of goods and services, through the mutual benefits that they report to the parties that participate in it, the main source of wealth generation. Where individuals are allowed to exchange, in a stable institutional framework with a stable currency, is where prosperity flourishes. However, Easterly recognizes that bad luck can devastate nations, as are the cases of geological and climatic phenomena such as earthquakes, tsunamis or mudslides, as well as recognizing that the situations of individuals involved in a poverty trap can only be resolved through an active public policy that not only provides education, but also establishes the conditions so that the recipients of that educational system can count on certain expectations that they will be able to apply that knowledge acquired through education and that, consequently, it is reasonable to study.
Just as the bad star can affect the economic performance of the countries, so can a favorable conjuncture, such as the case of a transitory improvement in terms of exchange of a given country. But this favorable circumstance can become a counter-march. Easterly explains that, for a simple statistical matter, it is very difficult for both a nation and an individual to always remain on the crest of the wave, over the years everything tends to return to the average. The problem occurs when a country -or a person, too- got used to a certain level of spending in the boom years and intends to maintain it through debt or emisionism. We come to the cases in which, according to Easterly, the government can “kill the growth.” Public debt and inflation generate capital consumption and, consequently, poverty.
Another way that governments have to discourage growth is through corruption. Not only because it means a transfer of resources from productive activities to unproductive activities, but because it also means a bad signal for citizens. However, in cases of corruption, as noted above, wealth at least changes hands. There is another case, even more pernicious, in which the government’s actions, whether motivated by corruption or inspired by good intentions, destroy wealth, without even redistributing it: this is the case of inconsistent public policies derived from highly polarized societies.
Public policies that aim to favor a given industry, but at the same time need to agree on measures with other sectors of the economy, whose purpose is to compensate for the losses generated by those policies, can lead to a tangle of inconsistent regulations that, instead of transfer riches from one sector to another, directly destroy them. For example: exchange controls harm the export sector, since they generate black markets. The exporters will have costs that will be partly quoted according to the black market prices (which are higher) and they will have to liquidate the value of their exports at the official exchange rate, which will be lower. Regulations of this kind may not involve acts of corruption, but they do destroy wealth, which there is no way to recover.
Easterly lists numerous examples of everything that needs to be done to destroy growth. However, there is something that deserves to be especially highlighted: the progress or stagnation of nations does not depend on educational, cultural or geographic factors, but rather on the incentive framework that predominates. This incentive framework will always be abstract, that is, it can be applied at any time and place.
Timely, both in our post-truth world and for my current thinking, Bobby Duffy of the British polling company IPSOS Mori recently released The Perils of Perception, stealing the subtitle I have (humbly enough) planned for years: Why We’re Wrong About Nearly Everything. Duffy and IPSOS’s Perils of Perception surveys are hardly unknown for an informed audience, but the book’s collection and succint summary of the psychological literature behind our astonishingly uninformed opinions, nevertheless provide much food for thought.
Producing reactions of chuckles, indignation, anger, and unseeming self-indulgent pride, Duffy takes me on a journey of the sometimes unbelievably large divergence between the state of the world and our polled beliefs about the world. And we’re not primarily talking about unobservable things like “values” here; we’re almost always talking about objective, uncontroversial measures of things we keep pretty good track of: wealth inequality, share of immigrants in society, medically defined obesity, number of Facebook accounts, murder and unemployment rates. On subject after subject, people guess the most outlandish things: almost 80% of Britons believed that the number of deaths from terrorist attacks between 2002 and 2016 were more or about the same as 1985-2000, when the actual number was a reduction of 81% (p. 131); Argentinians and Brazilians seem to believe that roughly a third and a quarter of their population, respectivelly, are foreign-born, when the actual numbers are low single-digits (p. 97); American and British men believe that American and British women aged 18-29 have had sex as many as 23 times in the last month, when the real (admittedly self-reported) number is something like 5 times (p. 57).
We can keep adding astonishing misperceptions all day: Americans believe that more than every third person aged 25-34 live with their parents (reality: 12%), but Britons are even worse, guessing almost half (43%) of this age bracket, when reality is something like 14%; Australians on average believe that 32% of their population has diabetes (reality more like 5%) and Germans (31% vs 7%), Italians (35% vs 5%), Indians (47% vs 9%) and Britons (27% vs 5%) are similarly mistaken.
The most fascinating cognitive misconception is Britain’s infected relationship with inequality. Admittedly a confusing topic, where even top-economists get their statistical analyses wrong, inequality makes more than just the British public go bananas. When asked how large a share of British household wealth is owned by the top-1% (p. 90), Britons on average answered 59% when the reality is 23% (with French and Australian respondents similarly deluded: 56% against 23% for France and 54% against 21% for Australia). The follow-up question is even more remarkable: asked what the distribution should be, the average response is in the low-20s, which, for most European countries, is where it actually is. In France, ironically enough given its current tax riots, the respondents’ reported ideal household wealth proportion owned by the top-1% is higher than it already is (27% vs 23%). Rather than favoring upward redistribution, Duffy draws the correct conclusion:
“we need to know what people think the current situation is before we ask them what they think it should be […] not knowing how wrong we are about realities can lead us to very wrong conclusions about what we should do.” (p. 93)
Another one of my favorite results is the guesses for how prevalent teen pregnancies are in various countries. All of the 37 listed countries (p. 60) report numbers around less than 3% (except South Africa and noticeable Latin American and South-East Asian outliers at 4-6%), but respondents on average quote absolutely insane numbers: Brazil (48%), South Africa (44%) Japan (27%), US (24%), UK (19%).
Note that there are many ways to trick people in surveys and report statistics unfaithfully and if you don’t believe my or Duffy’s account of the IPSOS data, go figure it out for yourself. Regardless, is the take-away lesson from the imagine presented really that people are monumentally stupid? Ignorant in the literal sense of the world (“uninstructed, untututored, untaught”), or even worse than ignorant, having systematically and unidirectionally mistaken ideas about the world?
Let me confess to one very ironic reaction while reading the book, before arguing that it’s really not the correct conclusion.
Throughout reading Duffy’s entertaining work, learning about one extraordinarily silly response after another, the purring of my self-indulgent pride and anger at others’ stupidity gradually increased. Glad that, if nothing else, that I’m not as stupid as these people (and I’m not: I consistently do fairly well on most questions – at least for the countries I have some insight into: Sweden, UK, USA, Australia) all I wanna do is slap them in the face with the truth, in a reaction not unlike the fact-checking initiatives and fact-providing journalists, editorial pages, magazines, and pundits after the Trump and Brexit votes. As intuitively seems the case when people neither grasp nor have access to basic information – objective, undeniable facts, if you wish – a solution might be to bash them in the head or shower them with avalanches of data. Mixed metaphors aside, couldn’t we simply provide what seems to be rather statistically challenged and uninformed people with some extra data, force them to read, watch, and learn – hoping that in the process they will update their beliefs?
Frustratingly enough, the very same research that indicate’s peoples inability to understand reality also suggests that attempts of presenting them with contrary evidence run into what psychologists have aptly named ‘The Backfire Effect’. Like all force-feeding, forcing facts down the throats of factually resistent ignoramuses makes them double down on their convictions. My desire to cure them of their systematic ignorance is more likely to see them enshrine their erroneous beliefs further.
Then I realize my mistake: this is my field. Or at least a core interest of the field that is my professional career. It would be strange if I didn’t have a fairly informed idea about what I spend most waking hours studying. But the people polled by IPSOS are not economists, statisticians or data-savvy political scientists – a tenth of them can’t even do elementary percent (p. 74) – they’re regular blokes and gals whose interest, knowledge and brainpower is focused on quite different things. If IPSOS had polled me on Premier League results, NBA records, chords or tunes in well-known music, chemical components of a regular pen or even how to effectively iron my shirt, my responses would be equally dumbfunded.
Now, here’s the difference and why it matters: the respondents of the above data are routinely required to have an opinion on things they evidently know less-than-nothing about. I’m not. They’re asked to vote for a government, assess its policies, form a political opinion based on what they (mis)perceive the world to be, make decisions on their pension plans or daily purchases. And, quite a lot of them are poorly equipped to do that.
Conversely, I’m poorly equipped to repair literally anything, work a machine, run a home or apply my clumsy hands to any kind of creative or artful endeavour. Luckily for me, the world rarely requires me to. Division of Labor works.
What’s so hard with accepting absence of knowledge? I literally know nothing about God’s plans, how my screen is lit up, my car propels me forward or where to get food at 2 a.m. in Shanghai. What’s so wrong with extending the respectable position of “I don’t have a clue” to areas where you’re habitually expected to have a clue (politics, philosophy, virtues of immigration, economics)?
Note that this is not a value judgment that the knowledge and understanding of some fields are more important than others, but a charge against the societal institutions that (unnaturally) forces us to. Why do I need a position on immigration? Why am I required (or “entitled”, if you believe it’s a useful duty) to select a government, passing laws and dealing with questions I’m thoroughly unequipped to answer? Why ought I have a halfway reasonable idea about what team is likely to win next year’s Superbowl, Eurovision, or Miss USA?
Books like Duffy’s (Or Rosling’s, or Norberg‘s or Pinkers) are important, educational and entertaining to-a-t for someone like me. But we should remember that the implicit premium they place on certain kinds of knowledge (statistics and numerical memory, economics, history) are useful in very selected areas of life – and rightly so. I have no knowledge of art, literature, construction, sports, chemistry or aptness to repair or make a single thing. Why should I have?
Similarly, there ought to be no reason for the Average Joe to know the extent of diabetes, immigration or wealth inequality in his country.